Prophet Speaks - Vol 1

PROPHET SPEAKS

[English Translation of Kalam-e-Nubuwwat]

Volume 1

‘By - :
Maulana Muhammad Farooque Khan

Rendered into English by
D. Abdul Karim

CONTENTS

PREFACE

FOREWORD
- Importance of the Hadeeth | (Sayings)
- Semantic Narrations
Preservation of the Sayings-
Propagation of the Sayings
- The Written Collection of the Sayings -

A Particular Kind of Narrative of the Hadeeth

. Continuation and Proofs
2 - Evaluation of the Hadeeth _ eR:

“UMMAL-AHADEETH =
FUNDAMENTAL CONCEPTS AND BELIEFS.”

KNOWLEDGE’ AND WISDOM

Importance of Knowledge and Wisdom -

. Safeguarding the Knowledge
Comprehension and Insight ©

- Propagation of Knowledge _
Knowledge and Action _ ‘-

“NATURAL RELIGION

PERCEPTION OF ALLAH = uae
Faith in Allah - . 5
* Sacrosanctity and Holiness- of Allah”
- Mercy and Forgiveness ~
‘Greatness of Allah
_ Self Respect of Allah
The Rights of Allah : ;
* Love of Allah - TG ia

102
111

2424
4130
139

4 Prophet Speaks - I

Fear of Allah 148
Good Opinion about Allah 156
Obedience of Allah 158
Respect for Monotheism 163
BELIEF IN FATE ys 471
Importance of Belief in Fate : 172
Belief in Fate: Its Effect on Man’s Character and :
Conduct - 176
BELIEF INTHE PROPHETHOOD .. * 181
Belief in the Prophethood 183
Revelation: Manner ofits Descent. é 188
Profile of the Prophet of Allah (pbuh) ~~ 192
Similitude of the Prophet of Allah (pbuh) “+ 496
Love for the Prophet of Allah (pbuh) ~~ * 201
’ Blessings and Salutations _ 205
Obedience of the Prophet of Allah (pbuh) "209
Universality of the Prophet's Mission 214
End of the Prophethood 216
A Few Distinctive Attributes of Prophet of-
Allah (pbuh) - : -222
~ Desistance from Exaggeration 228
~ Prophet Muhammad (pbuh): His State of Servitude 231
Demise of Prophet. Muhammad (pbuh) * 239
Companions of the Prophet of Allah (pbuh)- 243
The Ummah (Brotherhood) of Prophet ie
Muhammad (pbuh) : _ 250
A Few Predictions of Prophet Muhammad pou ” 260
BELIEF INTHE BOOK — . 267
Belief in the Book =i 269
Loftiness of the Quran 270
Recitation of the Quran: : : 282
Acting According to the Quran. ’ ' 287
BELIEF IN THE HEREAFTER ~ , "291
Belief in the Hereafter es ~ 293
World of interval (Barzakh) : ; 294
~_ Signs of the Day of Judgement 299

The Day of Resurrection ; 306

Prophet Speaks - |

Paradise and Hell

Sighting at Allah

Effects of Belief in the Hereafter on Man's
Thoughts and Actions

FAITH AND ISLAM
Effects and Results of Faith
State of Conviction
Portrait of the Believer
Good Qualities of Islam

kekkik

it 7 Praise be to Allah, Lord of the Universe,
7 Z and Peace and Prayers be upon
_ His Final Prophet and Messenger,
his Companions and Folfowers.

PREEAGE

In Islam, after the Holy | Quran, the thing which is. 3. of
fundamental importance is the Traditions and Sayings. of
the Prophet of Allah (peace be upon him). Although, many
different compendiums, of the Sayings -have been
published in Urdu, which are important in their own right, a
strong need was being felt.for a selection of such Sayings
in which Islam has been presented as a complete
philosophy of life and as a system of life. This selection of

_ the Sayings which is being presented before the readers
under the title “The Word of the Prophet” has been
compiled keeping in view this necessity.

This selection of the Sayings comprises of different
chapters. Every chapter commences with an introductory
note. After the introductory note, the Sayings have. been
given. Wherever required, the Sayings have -been
explained. In the explanation of the Sayings, our efforts
have been that not only the readers should find the
answers to the questions that arise in their minds, but-also
develop in them the true craving for understanding the
Sayings and comprehend the teachings of Islam so that
they could truly realise the nature of the Religion of Islam.

In the Foreword of the book, light has been shed on
the importance of the Sayings, its history of compilation,
and other related important topics. Efforts have also been
made to remove the doubts and confusion concerning the ~
Sayings. The efforts of the Imams and Scholars of Sayings
(Muhadditheen) who have rendered remarkable services in
the field of the science of the Sayings cannot be ignored. It
can be very well gauged from their services towards the
sciences of the Sayings that not only the Imams and the

8 Prophet Speaks - |

Scholars of Sayings laid down the foundations for
academic research and investigation, but whichever
science or technology they took up, they carried it through
to its pinnacle.

In the first volume of the book, the Sayings
concerning Islamic ideology and beliefs have been
presented. The Sayings about Islamic practices of worship,
Islamic ethics, sociology, politics, economics, and
propagation, etc. along with relevant explanations shall be
presented in the succeeding volumes.

We thank with the bottom of our -heart all those
gentlemen who bestowed us with their valuable
suggestions in the compilation of this book and guided us
in this behalf.

~ ‘We pray Allah to accept this humble effort.
Muhammad Farooque Khan
Kurpi, Hamzapur Pathan
Sultanpur (UP), India

Muharram 29, 1389 AH
April 16, 1969

FOREWORD

Importance of the Hadeeth (Sayings)

The foundation of Islam, in fact, is based on the Holy
Quran and the Sayings of the Prophet (pbuh). The Sayings.
of the Prophet comprise of both his words and his actions.

While acquiring knowledge about Islam, neither the Quran
nor the Sayings and the Traditions of the Prophet can be
ignored. The Prophet himself has said:

OS igs PRLS Us glad G5 obal pha 55 Gh

(actadl: plac! Gb .53St0 9 lage) alg ty; Ae 5 4 alt
_- “L have left with you two things; -you- cannot go
: astray as long as you adhere and hold fast to them,

and they are the Book of Allah and the. ‘Traditions of

His Prophet. ke .

It is made evident from the above that both the Holy
Quran and the Traditions of the Prophet are-the sources of
guidance till the” ‘Day of Judgement; one -cannot”be kept
apart from the other ‘It is also mentioned in the Quran:

“ereysdd. di kedags Sedrastat as

" Say (0 Prophet): “if you love Allah, follow me; Allah
will love you.” - (The Quran, 3:31)

z

Prophet Muhammad (peace be upon him) says in this
regard:

i gin 550 EL ih tas Gg oe

(ole) - ull Gi Gd GB eas 9 alll wad 1B
“One who obeys Muhammad, he obeyed Allah, and
one who disobeyed Muhammad, _ certainly

1 Muatta & Mishkat, Chapter: Holding fast to the Traditions.

10. : Prophet Speaks - I"

disobeyed Allah. Muhammad is the dividing line-

between the people.”

‘In fact, the Sayings are nothing but elaboration of .
the Quran. For-example, it has been ordairied in the Quran
to establish Prayers (Salat), but the method of its
performance and all other related details canbe found only
in the Sayings of the Prophet. Similar is the case with other
ordinances of the Quran. The Prophet of Allah (pbuh) has -
guided ‘us in every segment ‘Of our life. With regard to the -
religious. issues, the’ Quran: generally gives fundamental
- instructions; the Sayings ‘and actions‘ of: the . Prophet
provide us details about them. The Prophet of Allah (pbuh)
has explained the Quranic injunctions and ordinances and
had practically implemented them in the day-to-day life.
Explaining ‘the fundamental ordinances and injunctions
was, in fact, one of his duties. Hence, the Holy Quran says:

(rer ae) Aigo rls sy Has Wess

“and (O Prophet), We have sent.down: unto. you the *. -

Message that you ‘may explain clearly to men what. *
is sent for them. * (The Quran, 16: a)

; It was. ¢ quite avident to the islamic. scholars ‘and the
Muhadditheen (Scholars, of Sayings) : that the Sayings: of °
“the Prophet. are, in reality, explanation’ of ‘the Quran.
Hence, Allama Hafiz Ibn Katheer says:

“4 Aadds § gli 45,08 [Gis ata, Sule
“Obedience of the Traditions is incumbent upon
‘you, because they are the explanation and

- exegesis of the Quran.” .
_ Similar is the opinion of Imam Shatabi. He says:

Sl SOL GANg adi ate, Wt cciK
(1+ (0 ee scstaalgll) ats SI

1 Bukhari.

Prophet Speaks - | = ‘11

won “The Sunnah: (Traditions) obtains -the status of
: exegesis for explaining the meaning of the Quran.”

- ~ + In the-Sayings itself there are proofs that tell-us that
- along with the Quran, the Sayings are our-indispensable
requirement. Hence, Imam’ Bukhari has narrated. this
Saying that. once a delegation of the tribe of Abdul Qais
met Prophet of .Allah (pbuh) and said: “Unbelievers
interpose between you and us, and we cannot come to you
_ except during the forbidden months.” Hence, the Prophet
of Allah (pbuh): after describing and explaining the
injunctions and ordinances: about Prayers, Fasting, Zakat,
etc. told them:- “Protect and memorise them, and teach
them to those who.have been left behind. J

; ‘Similarly, Hazrat Malik bin Houarith. says: “The
Prophet of Allah (pbuh) said-to us: Return home and téach
to the people the things that Ihave taught you.”

'." °* Further, jt is understood from-the Sayings that .
“whenever. a’ new tribe embraced. Islam, the’ Prophet. of
Allah (pbuh) used to depute one of his Companions who —
was well-versed with not only the Holy Quran but also his"

Sayings and Traditions to that tribe so‘that he could stay: . ,

‘with them: and’ teach “and: impart, to ‘them’ “the” iplemic:
- knowledge. i :

The. Prophet of Allah fh (pbuh) has himself instructed
to propagate his Sayings and Traditioris: Hence, -while
addressing the gathering of more than 100,000 persons at
the time of Hajjat al-Wida™ (TI he awe A Hell) ae told *
them among other is pee

- pl.ds dist totes’ gilts fan sats Vite aN 5205

(plat wala igslees) ; 2g gia
<7. “May Allah make. him thrive: and. prosper who
‘4.-: listened to my words,.remembered them.and then |

12 Prophet Speaks - |

conveyed them to that. person who had not heard
them.”

It is narrated in Tirmizi and Ibn Maaja that the Prophet of
Allah (pbuh) said: ;

S38 Gee LS GEG UE he fae Hal ab 52a

-gelis bs 4S sf als
“May Allah make him thrive and prosper who
listened to a word from us, and then conveyed it to
others as he had heard it, because some of the
people whom the word is conveyed are more
capable of conserving the word than those who had
originally heard it.”

He concluded the address on the following note:
(sts) cst Aalst gles
“Those who are present should convey to those
who are absent.”2

If the Sayings and the Traditions were not important
and essential for the Muslim Community, the Prophet of
Allah (pbuh) would not have, insisted upon their
propagation so emphatically.

Semantic Narrations

Amongst the narrators there are those who have
amazingly preserved the words of the Sayings. However,
there are others who have preserved just the meaning of
the Sayings. Hazrat Ibrahim Nakhyi says that: “Hazrat Abi
. Zarawe bin ‘Amr bin Jareer once narrated a Saying to me
and after two years when | asked him again about the
same Saying, he repeated that Saying without omitting
even a word.” Hazrat Abdul Malik bin Umair says: “When |

+ Bukhari, Kitab al-{lm.
2 Bukhari, Kitab al-lIm.

Prophet Speaks - | ar 13

-Narrate a Saying, | do not skip even an alphabet.” Similarly,
Hazrat Qatada says: “Whatever- my ears listen, my heart
preserves it.”: .

However; on the. other end we find this: expression
too that, “Latitude is given if the :words are changed
keeping the chain of~ authorities (Asnaad) intact and
secured and:on the condition that the meaning should not
get changed.” Hazrat Wathila bin Asqa’ says: “It suffices
‘you if we narrate the meaning of a Saying.” Hazrat
Muhammad bin Seereen says: “I used .to hear a Saying
from ten different men; their wordings used to be different
but the ‘meaning remained the same.” Hazrat Sufiyan
Thauri says: “If | tell:you that | am describing verbatim the
thing that | have -heard, do not authenticate me; | would be
describing just the meaning.”

- It is-a-fact that while some narrators have tried to
memorize the- wordings of the Sayings, the others have
thought it enough to just preserve their meaning; that was
the only thing “possible ‘in the circumstances. Hazrat
Wakee* says: “If narrating the Sayings semantically had_
not been allowed, it would reve been calamitous for the
ipeePles

: ” The “proof for the semantic narrations: being
permissible’ can be-found in the Holy Quran too. The Quran
narrates a particular statement in different words -in
different’ places, but its meaning and purport never
changes. Semantic’ narrations get unreliable when the
narrator becomes untrustworthy because of Week
of his intellect andinsight. ~ — ; z

Preservation of the Sayings”

It was the Companions of the Prophet who were
responsible for the preservation of the Sayings in the first’
place, and they. understood their responsibility very well.

Therefore, the Companions were very careful while
describing and narrating the Sayings. They were always

14 Prophet Speaks - |

careful that no wrong statement should get attributed
towards the Prophet of Allah (pbuh), because the Prophet
of Allah (pbuh) had forewarned: “One who ascribes
towards me knowingly a false statement he should make
ready his abode in the Hell.”

It was the general practice of Hazrat Abu Hurairah
that when he used to begin narrating the Sayings of the
Prophet, he invariably used to say: “One who ascribes
towards me knowingly a false statement he should make
ready his abode in the Hell.” (lsaba)

The Prophet of Allah (pbuh) was very particular that
the people should be able to fully understand whatever he
said to them. Therefore, it was his practice to repeat thrice
all his statements,’ because it.is fact that in understanding
and preservation of the Sayings, the Companions were not
bestowed with equal capabilities. Some of the Companions
used to spend more ‘time with the Prophet of Allah, and
some less. In the intellect and acumen too, they were not
equal, nor were they had equal memory power. Therefore,

‘in the narration of the Sayings the rank of some of: the
Companions is greater than the others. Hazrat Abu
Hurairah has narrated:large number of Sayings because

_he had the opportunity to be with the Prophet of Allah
(pbuh) most of the time, and also because he had
extraordinary fondness to memorise the Sayings, and used
to always accompany the Prophet of Allah (pbuh) to learn
more. about the Islamic teachings. Similar was the case of
Hazrat Abdullah bin Masood that when Hazrat Abu Musa
Ash‘ari came from Yemen; for a long time, he was under
the impression that Hazrat Ibn Masood was a member of
the Prophet's household, because Hazrat Ibn Masood and
his mother used to frequently visit the house of the Prophet
of Allah (pbuh).?

1 “Whenever he used to speak, he-used to repeat thrice till it was fully
understood.” (Bukhari) .

2 Isaba.

Prophet Speaks - | 15

Hazrat Anas served the Prophet of Allah (pbuh) for
nine years. Similar was the case of Hazrat Rafe’ and
Hazrat Bilal. Amongst the women, the wives of the Prophet
of Allah (pbuh) had the opportunity to spend more time
with him in his private life. Therefore, the Companions
used to acquire knowledge concerning the Sayings from
each other; even the eminent Companions were no
exception. Hazrat Abu Hurairah says: “People knew about
my companionship with the Prophet of Aliah (pbuh) and,
therefore, they used to enquire me about the Sayings; they
included even Umar, Uthman, Ali, Talha and Zubair.”'

Hazrat Abdullah bin Abbas used to meet different
Companions in search of the Sayings. Hazrat Anas says:
“Whatever we narrate before you, all of it we have not
heard directly from the Prophet of Allah (pbuh); rather
some of it we have heard from each other.”2

It is a proven fact that the Companions of the
Prophet used to take up lengthy and arduous journeys to
acquire the knowledge of the Sayings. Hazrat Jabir
journeyed from Madinah to Syria just to hear a Saying
directly from a narrator. At that time, it was a journey of
one month, and he took up the pmney: eating: that he
might die before hearing that Saying.?

Similarly, it is narrated that Hazrat Abu Ayyub
Ansari travelled. a long distance just to hear a Saying from
Hazrat Ugqba bin “Aamir. Although he had heard this
Saying. directly from the Prophet of Allah (pbuh) himself, he
had developed a slight doubt about it. Just to clear this
doubt, he travelled from Madinah to Egypt. When he
reached Egypt and met Hazrat Ugba bin ‘Aamir, he said to
him: “Please describe the Saying that you had heard from
the Prophet of Allah (pbuh) about the concealment of the

1 fbn Sa'd.
2 Mustadrak Haakim.

3 Jame’ Bayan al-lim, bn Abdul Bar, p. 93;- Bukhari, Bab al-Khurooj fi
Talab al-lim.

16 : Prophet Speaks - |

defects of Muslims; none exists now -except. you and |
amongst those. who had-heard this Saying.” After hearing
the Saying, he immediately turned back towards Madinah;
he-did not even unsaddle his camel.’ The Saying was-this:
’ “Whoever conceals the defects of a-Muslim, Allah would
conceal his alas on ine Day of Judgement.”

ikeues: it is reported in Darmi that one of the :
Companions visited Hazrat Fuzala’ bin Abdullah in Egypt
and told him: “I have not come here just to meet you;
rather, | and you had heard a Saying from the Prophet-of
Allah (pbuh). | hope you might remember it.”

“In a similar manner, Hazrat Abu Sayeed Khudr:
journeyed just to’correct one word of a saying: :

Similar was 5 the case of the Tabayeen’ (pupils of the
Companions). They also bore the hardships of long
journeys to acquiré Knowledge ‘of the Sayings; it is said
that Hazrat-Sayeed bin al-Musayyab Masrooque travelled
a very long distance just to investigate about a-word.

- Hazrat-Abu al-Aalia said that we used to-listen to a
Saying quoted from the Companions. However, we never
used to be contented unless we heard it directly from the
Companions themselves. 2

. Itisa fact that the wcll done by the Companions
and the Tabayeen in the preservation of the Sayings of the
Prophet of Allah fob) is Ghinetehed: in the. annals
hora Japa oat TH

Propagation'o ‘of the 2 Saying ;
s <5 7 é;
Along with the preservation of the Sayings, the
Companions were not neglectful of its propagation.

1 Jame Bayan al-lim, p. 94.
2'Darmi.

Prophet Speaks - | ; - 417°

Sie After the expiry of Prophet Muhammad (pbuh), ‘his
~ Companions settled in-all those territories and cities which
came under the occupation of the Islamic State. Apart from
the cities of Makkah and Madinah, the territories of Yemen,
Yemama, Damascus, Bahrain, Basra, Kufa and* “Egypt are
of-special importance. In these places, the Companions
established the study circles where, along. with the.Quran,
the-Sayings of the Prophet were also taught.. Hence, in
Madinah, the sérvices of Hazrat Abu Hurairah and Hazrat
. Ayesha were. most- prominent. Hazrat Abu Darda in
Damascus, and -Hazrat Abdullah bin Masood ‘in Kufa
_ tendered yeoman services to the Sayings of the Prophet,
Similarly, the personality of Hazrat Imran bin Haseen is
quite prominent in. Basra .in this regard. Hazrat Jabir bin
Abdullah had established a study circle in the Prophet's
Mosque in Madinah where he used to teach the Sayings to
the people. Similarly, in the ‘city of Homs of Syria, the
renowned Companion Hazrat Maaz bin Jabal ‘was
engaged in imparting the fefigious education. see

After the Prophet of Allah (pbuh), fils Companions
were engaged in the propagation of his Sayings for a long
period of time, After them, their pupils, known ‘as-
Tabayeén; ‘continued this work. Thus the prediction of the
. Prophet of Allah (pbuh) came {rue which he. had pres
about his Companions:

phat Guill be dad raids 5 pkie sh 5 asd

(Syttuahl tsils r)) : pS
“You are hearing from. me, you will also be heard,
and thosé who had heard from you, peepee. would. _
- also hear from them.’ M3 ;

After the- demise of Prophet Muhammad ‘pour
there were many of his.:Companions who lived for a period
‘of more- than 80 . years. There-are many conflicting reports
about the Companion who died last after the Prophet of
Allah -(pbuh). Seno. it is said that Hazrat - “Aamir bin -

1 Abu Dawood, al-Mustadrak.

18 Prophet Speaks - I

Wathla Laithi Abu al-Tufail was the last to die, but the
others say that it was Hazrat al-- Adda or Hazrat Abu “Utba
who died last;.and some others are of the opinion that-it
was Hazrat Ma‘wia bin Hakam al-Salami who died in 100

* AH. The last Companion to die in Syria was Hazrat ‘Utba*
bin Abdus Salami, and the last to die in Egypt was Hazrat
Abdullah bin Harith bin Juz al-Zubaidi. Hazrat Abu Umama-
Bahali, whose real name was Sadi bin “Ajlan, died-last in
Homs. Hazrat Anas bin Malik died in 93 or 99 AH and thus
he was alive for 83 years after the expiry of Prophet of.
Allah (pbuh). Similarly, Hazrat Mahmood bin Rabi" lived for
89 years and Hazrat Harmas bin Ziyad Bahali-for 92 years
after the Prophet. Hazrat Abdullah bin Abbas, Hazrat Abu
Hurairah and Hazrat Ayesha Siddiqa were engaged in the
propagation of ‘the Sayings for 68, 49 and 48 years
respectively after the Prophet of Allah (pbuh). There were
a large number of the Companions who lived 60 to 80
years after the Prophet and were engaged in the
propagation of the Sayings in different places.

The witten Collection of we Sayings

The memory power of ‘the ‘Arabs was enacting In
spite of it, the preservation of the Sayings of the. Prophet in
the written form had commenced in the era of the-Prophet.
and the Companions themselves. The Prophet ‘of Allah
(pbuh) had got written certain agreements, treaties, letters,
etc. and had given them to some persons. There are many
reports which indicate that during the era of the Prophet
itself, some of the Companions used to write down the
. Sayings. In spite of the scripts, the Muhadditheen (scholars
of the Sayings), trusted only the Riwayat (Narratives). They
never valued that script which was not supported by a
narrative. !f only the scripts were trusted, the Sayings
would have no-relevance, because if a script was not —
supported by a narrative it could be suspected as a
fabrication. The scripts were actually to refresh the
memories and the Muhaddifheen have used them only as
supportive evidence. Therefore, even if there were scripts

Prophet Speaks - |" P 19:

before the Muhadditheen, they did not consider it-essential
to méntion them.

: _ It is a fact that the top ranked true Sayings had
been written down by their primary narrators themselves.
They were continuously getting transferred in the written
form to the future generations which have been preserved
even today. It never happened that this collection was lost
at any point of time.and people had to depend only on‘oral
narratives. These top ranked Sayings number less than ten
thousand. Hence, Haakim says:

- Vi ite als ¥ di aaj dail a6
(AY Ge « pball daa-s) :

“The number of top ranked ‘Sainae does not reach
ten thousand.” s

The number of the Sayings reported by Hazrat Abu
Hurairah is 5374, and it has been established from many -
sources that he had-written down all these Sayings. It has
also been established that the pupils of Hazrat Abu
Hurairah, Hazrat Basheer bin Naheek and Hazrat
‘Hammam bin Munabbeh Rad ° prepared their individual
copies of the Sayings reported by him. Hazrat Basheer bin
Naheek says that he used to write down all the Sayings
that he heard.from Hazrat Abu Hurairah, and when he
wanted to depart,- he read” the. written” Sayings "before,
Hazrat Abu Huraifah and -that Hazrat. Abu ‘Hurdirah
confirmed them to be correctly written down. °

It is reported by Hazrat Abu -Hurairah that: the
Sayings reported by Hazrat Abdullah bin “Amr bin al- Aas
were the largest, and that he used to write down these
Sayings because the Prophet of Allah (pbuh) himself had
asked him to do ‘so. His book thus written is known as
Sahifa Sadiqua amongst the Muhadditheen.

Apart from this, the number of the Sayings reported
by Hazrat Anas‘is 1286. As reported in Mustadrak, Hazrat

* Taujeeh al-Nazar, p. 93.

20 7 Prophet Speaks:- |

Sayeed bin Hilal says: “Whenever we, used to extensively
enquire Hazrat Anas, he used to bring out a script and say
that these are those Sayings which | had heard from the’
Prophet of Allah (pbuh) and which | had written down and
had presented before him for approval.” It also proves that
the Sayings reported by Hazrat Anas had also been written
down. : - 2

The number.of the Sayings reported by Hazrat
Jabir bin Abdullah is 1500. It is understood from the Sahih
Muslim that he had written down the Sayings pertaining to
Hajj. His pupil, Hazrat Wahab bin Munabbeh had written
down the Sayings narrated by his teacher, Hazrat Jabir bin
Abdullah. Similarly, Salman bin Qais Yeshkari had also
compiled a compendium of the narratives of Hazrat Jabir;
Qais had also read it for Hazrat Shu’ba, Hazrat Sufiyan,
and others. ;

Hazrat Urwa bin Zubair, the son of the .sister of
Hazrat Ayesha had acquired the knowledge of the Sayings
narrated by Hazrat Ayesha, and it-is said that he had also- -

. written them .down. Hazrat Umrah bint Abdur Rahman is
one of the female students of Hazrat Ayesha. On the
instructions of Hazrat Umar bin Abdul Aziz,.the son of
Hazrat Umrah’s sister, Hazrat Abu Bakr bin Muhammad
bin “Amr bin Hazam, had compiled her collection of the
Sayings; Hazrat “Umar bin Abdul Aziz had ordered Abu
Bakr bin Muhammad to write down.the collections of the .
Sayings reported by Hazrat ‘Umrah bint Abdur Rahman
and Qasim bin Muhammad. 2

The Sayings reported by. Hazrat Abdullah bin
Abbas were 2660. It is written in the book /one Sa‘d that
- he used to write down the works of Prophet Muhammad
(pbuh). Apart from this, it is written in Tirmizi that:

(OSs cattle Jal be ole gil Ue 55 35 Ba SI
~ Sh dois) -pgele 12: land aS cys

Prophet Speaks - ! 21

“Some persons from Taif came to Hazrat Ibn Abbas
along with his books and began reading them
before him.”

From this, it is evident that his compilation of the
Sayings had been written down in his lifetime itself. Apart
from this, it is reported in Darmi and Tabagat-e-lbn Sa‘d
that the Sayings narrated by Hazrat Ibn Abbas used to be
written down by his pupil Hazrat Sayeed bin Jubair.

This was the case of those who had reported the
Sayings of the Prophet (pbuh) in large numbers. It is also
“proved that many of the Companions who had reported
lesser number of the Sayings had also written them down.
Therefore, it is false to say that the Sayings of the Prophet
were compiled only 100 years after the Prophet (pbuh).
The book of the Sayings, al-Qazaya, compiled by Hazrat
Ali and another book of the Sayings written by Hazrat Ibn’
Abbas were the compilations of the earliest era. Hazrat
_Abu Bakr had also prepared a compendium of 500
Sayings.' Apart from these, many other Companions and
their pupils had compiled compendiums of the Sayings of
the Prophet. We find mention of the Sahifa (Book) of Abu
Bakr, the Sahifa of Sa‘d bin Ubada, Sahifa of Jabir bin
Abdullah, Booklet of Samra bin Jundab, the Booklet of
Anas bin Malik, etc. in the religious literature. When Hazrat
“Amr bin Hazm was appointed as the governor of Yemen
by the Prophet of Allah (pbuh), he was given written
instructions. He not only preserved it, but also has
provided with additional 21 orders of the Prophet (pbuh).
The manuscripts of the Sahifa of Hamam bin Munabbeh
have already been discovered in the libraries of Berlin and
Damascus and have already been published by the efforts
of Dr. Muhammad Hameedullah. He has also searched out
the manuscript of the Jame Mu'amar bin Rashid from the
libraries of the Ankara University and Faizullah Afandi; this
book comprises of more than 200 pages.

1 Tazkiratul Huffaz,Zahabi.

22 : : Prophet Speaks - |

The- manuscripts of, the book, Musannaf Abdur
Razaq, written by Abdur Razaq bin Hammam as-San‘ani
al-Yemani (126-221 AH), the pupil of Mua'mmar bin
Rashid, are available in their complete form in Istanbul and
Sana (Yemen). Its‘incomplete copies are also available in
Madinah, Tonk, Bhopal, Saharanpur, and Hyderabad
Sindh. Abdur Razaq Hammam was the teacher of Imam
Ahmed bin Hambal. He was also the grand-teacher of
Imam Bukhari. Indeed the book Musannaf Abdur Razaq is
the source of the Sihah Sittah’ and the Musnad-e-Ahmed.

The renowned Tabayee Muhammad bin Shahab
Zuhri has written a comprehensive book of the Sayings on
the instructions of the Caliph Hazrat Umar bin Abdul Aziz.”
The teacher of Ibn Shahab Zuhri, Abu Bakr bin Hazam had
also prepared.the books of the Sayings on the instruction
of Hazrat Umar bin Abdul Aziz.? Hazrat Umar-bin Abdul
Aziz had died in 101 AH, and hence it is evident that the
compilation of the Sayings had commenced before it and
this would be considered as the work of the first century
AH. Since the- book of Ibn .Shahab .was very
comprehensive, he.became famous as the first compiler of
_ the Sayings. However, Imam Bukhari is of the opinion that
the first compiler is Abu Bakr bin Hazam. ‘The. particularity
of Zuhri is that he has also written down -the events
pertaining to the Companions of the Prophet.

Apart from Qazi Abu Bakr bin Hazam and Imam
Zuhri, different scholars amongst the Tabayeen also took
up the work of compiling the Sayings of the Prophet.
Hence, in the second century AH, different compendiums
were compiled. Amongst the compilations of this era, the
book compiled. by Abdul Malik bin Abdul Aziz bin Jareeh
(demise: 150 AH) is considered to be the first such
compilation; however, some consider the book of Rabee®
bin Sabeeh (demise: 160 AH) to be the fi rst book. Some

1 The six most authentic books of the Sayings of the Prophet: Bukhari;

~ Muslim; Tirmizi; Abu Dawood; Ibn Maaja; and Nasai.

2 Zurqani.
3 Zurqani.

Prophet Speaks - | 23

others say that it was Sayeed bin Abi “Arooba (demise:
156 AH) who had this honour. These Muhadditheen were
from the middle of the 2"¢ Century AH. Apart from them,
Muammar Yemani (demise: 153 AH) is also renowned as
one of the compilers of the Sayings. The four Imams have
also rendered valuable services in the compilation of the
Sayings. The Muatta of Imam Malik is an authentic book of
the Sayings and so also the Musnad-e-Imam Ahmed.

It is also to be mentioned here that different
scholars of the Sayings have compiled their books in
different places. For example, Ibn Jareeh and Mu’ammar
bin Rashid had compiled their books of the Sayings in
Makkah; Mu’ammar and Abdur Razaq in Yemen; Imam
Malik and Sufiyan ‘Ainiah in Madinah; Sayeed bin ‘Arooba,
Rabee’ bin Sabeeh, Hammad bin Salma and Rooh bin
“Ubadah in Basra; Sufiyan Sauri, Abu Bakr bin Abi
Shaibah; Muhammad bin Fazal in Kufa; Waleed bin Salam
in Syria; Hasaim bin Basheer in Wasta; Jareer bin Abdul
Hameed in Ray; Abdullah bin Wahab in Egypt; and
Abdullah bin Mubarak in Khurasan. However, there was a
need to do more work in this field and this need was
fulfilled with the compilation of the Sihah Sitta. These six
authentic books of the Sayings were compiled for
comprehensive objectives; Sayings pertaining to all
aspects of human life were compiled in these books.
Hence, Imam Bukhari (demise: 256 AH) compiled the
Sahih Bukhari, and his pupil and student Imam Muslim
compiled the Sahih Muslim. The position of the Sahih
Muslim is next to the Sahih Bukhari; the other books such
as the Tirmizi, the Abu Dawood, the Ibn Maaja, the Nisai,
etc. are next to Bukhari and Muslim. Although Muatta is not
of the standard of Bukhari and Muslim, it is still held next to
them.

A Particular Kind of Narrative of the Hadeeth

The Islamic Law has reached the Muslim Ummah
(Brotherhood) from the Prophet of Allah (pbuh) by means
of two ways. The first is that whatever words the

24 Prophet Speaks - |

Companions heard from the Prophet (pbuh) or saw him
doing something they narrated it as it is. The second is that
the Companions described whatever ordinances were
derived from the words and actions of the Prophet of Allah
(pbuh). With regard to this second method, Shah Waliullah
writes in his book Hujjatullah al-Baligha that the
Companions reported only the ordinances that had been
derived from the words and actions of Prophet of Allah
(pbuh) and did not report the actual- words or actions.
Thereafter, these laws and ordinances were narrated by
the Tabayeen and they also carefully compiled all such
laws and ordinances. Amongst the Companions who
particularly adopted this method are Hazrat Umar bin al-
Khattab, Hazrat Abdullah bin Masood, Hazrat Abdullah bin
Abbas, and Hazrat Ali. Amongst the Tabayeen, who
narrated in this way are the Seven Jurists of Madinah;'
“Ata bin Abi Rabah of Makkah; Ibrahim bin Nakh‘i, Qazi
Shuraih,’ and Allama Sh’abi of Kufa; and Imam Basri of
Basra. Hazrat Umar, Hazrat Abdullah bin Masood and
Hazrat Ali bin Abi Talib are considered the Mutawassiteen;
i.e. their narrated Sayings are more than 500 but less than
1000. However, Shah Waliullah Sahib writes in /zalatul
Khafa that he does not consider Hazrat Abdullah bin
Masood, Hazrat Ali, etc. as Mutawassiteen since their
opinions regarding Islamic jurisprudence, wisdom, etc. are
not their personal sayings but are to be considered as
Sayings of the Prophet. According to Shah Sahib, we can
compare the edicts of Hazrat Abdullah bin Masood and
Hazrat Ali with the authentic Sayings as quoted in Sihah
Sitta and judge whether they are according to the seyitne
or not.

It has been mentioned in the Asaaba that the
religious edicts of Hazrat Umar, Hazrat Ali, Hazrat Ibn
Masood, Hazrat Ibn Umar, Hazrat Ibn Abbas, Hazrat Zaid
bin Thabit and Hazrat Ayesha are so numerous that a

1 The Seven Jurists are: Sayeed bin Musayyib, Qasim bin Muhammad
bin Abi Bakr, “Urwah bin Zubair, Kharja bin Zaid bin Thabit, Abu Salmah
bin Abdur Rahman bin Auf, Ubaidullah bin Abdullah bin Utbah, and
Sulaiman bin Yasir.

Prophet Speaks - | ae 25

large volume: of the edicts of each of the aforesaid
Companions can be prepared.

Hazrat Ibrahim Nakh*i has compiled his book of
jurisprudence from the religious edicts and judgements of
Hazrat Abdullah bin Masood, Hazrat Ali and Qazi Shuraih;
in some issues, he has followed the companions of Hazrat
Abdullah bin Masood who were in Kufa. There was
unanimity of all the Islamic scholars in all these issues. The
jurisprudence (Figh) of Imam Abu Hanifa was based on the
jurisprudence of Ibrahim Nakh’i; if there were differences
of opinion, the opinion of the jurisprudents of Kufa was
preferred.

A large part of the Sayings and Actions of the
Prophet of Allah (pbuh) have reached us through
interaction and transmission. Not only the Companions
heard the Sayings of the Prophet on several different
issues but have also acted upon them. This practical
method was adopted by the later generations, and this
became the authentic way of transmission of the Law of
Prophet Muhammad (pbuh) to the future generations;
along with this, arrangements were also made to preserve
the Sayings in the narrative form. 2

Continuation and Proofs

Efforts have been made to cite as many Companions of
the Prophet as possible as witnesses and narrators of the
Sayings of the Prophet. When a Saying is narrated from
other sources apart from the sources already available with
one’s teacher to make it even more authentic, it comes
under the sphere of Continuation and Proofs. The
Muhadditheen have paid extraordinary attention in ‘the
collection of succession of narrators and proofs. This can
be gauged from the fact that the Hadeeth: “Indeed, all
actions are based on intentions’ has been reported-
through 700 different modes, i.e. this. particular Hadeeth
has 700 ascriptions (Asaneea). Even the non-Mutawatir
Ahadeeth (non-collectively reported Sayings) have each

26 ' Prophet Speaks - |-

eight to ten Companions as its narrators. In-the Book. of
Tirmizi, care has been taken to mention the names of the
Companions who have narrated a particular Hadeeth. The
number of. people who have narrated -from the
Companions -and those who: narrated from them has kept

‘increasing continuously, and there are books in which
complete ascriptions of each Hadeeth have been collected
in one place. -

Evaluation of the Hadeeth.

To critically evaluate and separate the authentic Sayings
from the unauthentic ones, the Muhaddifheen have not
only investigated the narrators without any bias but also
have scrutinized the Sayings internally with regard to the
soundness of their meaning; this is known as Dirayat in
- Hadeeth terminology."

To evaluate the soundness of the Sayings, it is
necessary to keep. in view both type of evidences and
proofs. The principles that. have .been- formulated - to
evaluate the fabricated Sayings are mostly based on the
internal scrutiny.. However, they have not ignored the chain
of ascriptions, because a Saying can be fabricated in such

a fashion as ostensibly not to go against the formulated
nringipies. Therefore, the compilers of the Sayings fully
debate and reason out on the credibility or incredibility and
familiarity. or unfamiliarity of the narrators, because without
adopting this procedure it is difficult to arrive at a correct
conclusion. The foundation of scrutiny (Jarah) and
straightening out (Ta‘deef) had already been laid down
during the era of the Prophet (pbuh) itself: In the era of
Tabayeen, it became common practice to make use of the
principle of scrutiny and straightening out. The renowned

.? However, it-is a fact that the Muhadditheen have given more
importance to the Asnaad (ascriptions), whereas the Jurists think it
necessary to examine the. Sayings | _on the basis of practice and
transmission; the jurists have given’ ‘more importance’ to the inner
scrutiny (dirayat) of the Sayings.

Prophet Speaks - | “27

Muhadditheen of that era, Yehya bin Sayeed bin Qatan
and Shaiba bin Hajjaj have discussed and debated the
character, conduct and the power of retention and memory
of every narrator. In view of this principle, when the books
of the Sayings were compiled at the end of the second
century AH all those Sayings were not accepted which
were narrated by those whose biographies were not
known. Similarly, all the narratives of any narrator proved
to have been a fabricator of the Sayings were declared to
be not credible.

it was also considered necessary to get satisfied
with the memory power of a narrator. Investigations were
also carried out as to the truthfulness of the narrator. For
example, it was get confirmed whether the narrator was
the contemporary of the person through whom he had
narrated the Saying. Rather, Imam Bukhari had adopted
even stricter standard; he considered it essential to know
whether the narrator had met the person through whom he
had narrated the Saying. N

During the time of the Companions and the
Tabayeen, the number of Muhadditheen was. not large,
and their character, conduct and truthfulness were known
to everyone. However, with the passage of time, the
number of the narrators increased considerably. Even
then, the Muhadditheen of every era accepted the Sayings
only after complete scrutiny and evaluation, and then
transferred them to their pupils. It is also to be mentioned
here that every Muhaddith has. made _ investigations
independently and every one of them has reached the
same conclusion, because the number of Sayings
regarding which they agree among themselves is so large
compared to the Sayings in which they differ that the
difference between them is inconsequential.

The books that were compiled in the middle of the
second century AH or in the third century AH support each
other. They all agree with the fundamentals and essentials
though the compilers of these beoks had conducted their
investigations. and evaluation in different places and

28 7 : Prophet Speaks - |

different times. The only difference is that the latter books
were more comprehensive; Sayings pertaining to all
aspects of life have been compiled in them. The
differences found in the Sayings are also proof of their
authenticity, because Islam has shown leniency in the
subsidiary ordinances; the Prophet of Allah (pbuh) has
performed a single act variously and has also given
lenience in some issues. Hence, it is natural to find
differences, but it does not affect the soundness of the
Sayings in principle. Another reason for the differences in
the books of Sayings is that their sphere of narrations was
not equal. For example, the Muatta and the Bukhari are
books of high standard as regards thé authenticity of the-
Sayings are concerned. But in the Muatta we find only
about 300 Sayings whereas the number of Sayings in the
Bukhari is 2513. The reason for this difference is that Imam
Malik has obtained the Sayings from the region of Hijaz.
On the contrary, Imam Bukhari has collected the Sayings
from all over the Islamic State. Moreover, Imam Malik has
not collected the Sayings pertaining to every issue of
Islam, whereas Imam Bukhari has collected and compiled
the Sayings concerning all aspects of Islam.

{mam Bukhari and Imam Muslim have accepted
only those Sayings which were unanimously declared to be
credible by the previous Muhadditheen. Nasai has
accepted those Sayings whose narrators have been
declared by some to be credible and some to be not
credible. Abu Dawood has even quoted weak Sayings
when he could not find the Sayings of high standard.

The sense of responsibility of the Muhadditheen
can be very well understood from the principles formulated
for the evaluation of the fabricated Sayings. The
Muhadditheen have taken great care in accepting and
rejecting the Saying, though they were not unaware of the
fact that even a liar can sometime tell the truth. However,
since it concerned the Sayings of the Prophet, they never
let go of the caution. They have declared those Sayings
unacceptable that are narrated by a. person who is a liar, or
who is suspected of fabrication of the Sayings, or who,

Prophet Speaks - | 29

though being credible, is afflicted with the sense of
suspicion, or who commits mistakes in understanding the
Saying, or who corrupts the words and- meaning of the
Saying, or who is unknown and his narrated Saying is not
supported by others:’ Similarly, they do not take those
Sayings whose ascription has been severed for some
reason. :

The Muhadditheen base their arguments on the
Saying which is not Marfoo’ (i.e. whose narrators can-be
traced to Prophet Muhammad (pbuh) in ascending order)
but Mauqoof, (i.e. its chain of narrators has not reached
the Prophet of Allah (pbuh) but has reached only the
Companions) only when it has been clearly mentioned that
the Companions were unanimous about its authenticity.

One. of the conditions for the soundness of a
Saying is that it has been narrated, as far as possible, in
exactly the same words as was spoken by the Prophet of
Allah (pbuh), because in narrating the meaning of the
Saying there is always a possibility that the narrator might
have committed a mistake in correctly understanding the
meaning of the Saying. However, the narrations of the
meaning of the Sayings of those narrators whose power of
understanding and insight are trustworthy are considered
to be correct. . ‘

- Further, the particularities of the credible Sayings
have also been. kept in view. For example, while accepting
a Saying it is seen that it is not against the intellect and the
historical facts; that the understanding and insight of the
narrator is trustworthy; that the. narrator does. not
exaggerate; that he has not narrated the Saying under
certain influence; and that the person who is the last in the
chain of the ascription was himself part of the incident.

_ To evaluate the Sayings, it is essential to have true
and correct information about their narrators. Therefore,
the science of Asma al-Rijal (Reputation of Men) has been

1 Nawavi.

30 Prophet Speaks - |

invented by the Muslims which is unique to them. Under

the books of Asma al-Rijal, the information pertaining to’

the personal lives of nearly 100,000 persons of the early

three centuries of .AH, including their character and
. conduct have been collected:and compiled.

; Another method of evaluating the Saying is known
as Dirayat. \t means to obtain confirmation that the incident
being described in a Saying is in accordance with the
human nature; that the incident has the peculiarities of that
era in which it has been-reported to have occurred; that it
is compatible with the human intellect and intelligence; that-
the incident is compatible with the nature and characteristic
of the person described in the incident; if any one of these
condition are lacking; then the reasons are to be
mentioned. It is also seen while evaluating the Saying -
whether the changes in‘the narrations have not changed
the nature.of incident; even a small chance of this renders
the Seyng doubtful.

Allama Ibn al-Jawzi, who was an oer in the
science of Riwayat (narration) and Dirayat (internal
scrutiny), has declared every that Saying as not credible
and. fabricated which is against: the human intellect,
observation or religious principle; or is against the Quran
and the Hadeeth-e-Mutawatir (collectively reported Saying)
or against the /jma* (unanimity of the scholars); or it
proclaims severe punishment and admonition for a very
minor sin and shortcoming or which promises tremendous
rewards for. a trivial righteous act; or the Saying whose
narrator is single; or the narrator is-not the contemporary of
the narrator through whom he narrates the Saying; or-the
narrator is single and from the Saying narrated by him it
becomes incumbent upon everyone to know it and act
upon it and thus more number of people should have
narrated it; or the Saying mentions something whose falsity
has been confirmed by such a large number of people that
it is generally impossible for such a a large number to agree

. upon a falsity. . ;

1 Fath al-Mugheeth.

Prophet Speaks - | : : 31.

Hafiz lbn.al-Hajar has also, more or less, expressed
similar: views on the Sayings: which are not credible."

- Allama Khateeb Baghdadi also opines that if the -
Sains is so much against the human intellect- that it
cannot be interpreted, or is against the observations, or is
against the Quran and the Hadeeth-e-Mutawatir and the
iima’, it is to be declared as a fabrication.”

Allama Ibn Taimiya also says:
dyajls Ol aiies row (abled dude dle old Lis
(Sailly Udall ots) = _. olde (abs

“The definitive intellectual proof cannot be against
the thing which has. been established conclusively
"in a Saying.”

The reason for the supremacy that the Bukhari has
over all other books of Sayings is that Imam Bukhari has
taken great care in the. acquisition and acceptance of the
Sayings. For example, while accepting the Sayings from
the pupils of Imam Zuhri, he generally picks the Sayings
‘only from the highly-acclaimed and top ranking pupils of
Zuhri. That is, he- accepts the Sayings only. from that
segment. ‘of the pupils who’ had associated the most with-
Imam Zuhri, such as. Younus bin Yezid, Aqeel bin Khalid,
Malik bin Anas, Sufiyan bin “Oyainah, and Shueb bin Abi
Hamza. Similarly, he did not consider it enough. that the
narrator was a contemporary. of. his teacher; rather he
considered it essential that he should have met him too.
_ He says that because of these tough conditions he had
rejected 10,000 Sayings reported by a person. Imam
Bukhari had a collection of 600,000 Sayings, out of which _
he selected only,a few thousand, i.e. he rejected 99
Sayings out of 100. However, it does not mean that such a-
-large number of fabricated Sayings had- come into

1 Nuzhat al-Khatir.
2 Tadreeb al-Rawi.
3 Kitab al-Aql wa al-Naql.

32 Prophet Speaks - |

existence that Imam Bukhari could choose only one Saying
our of one hundred. It also does not mean that the Sayings
left out by Imam Bukhari are nonexistent. As Allama Ibn al-
Jawzi has explained, the number does not indicate the text
of the Sayings, but indicate the chains of narrators and
different types of ascriptions. For example, if a person
narrates a Saying before six of his pupils, in the
terminology of the Muhadditheen the Sayings has got six
ascriptions and as such it is counted not as one ascription
but as six ascriptions. Hence, the Saying “Indeed, all
actions are based on intentions” has been reported
through 700 ascriptions (this is based on a particular point
of view; otherwise its ascriptions are even more) therefore,
its number has increased from a single Saying to 700.

Imam Muslim states that he has compiled his book
from a selection of 300,000 Sayings. Imam Ahmed bin
Hambal had preserved 700,000 credible Sayings. Hafiz
Abu Zar’a had also collected similar number of Sayings. It
is a fact that these numbers do not denote the texts of the
Sayings but denote the ascriptions as has been explained
by Hafiz Ibn al-Jawzi. The total number of unrepeated
Sayings in the Bukhari is 2602 and in Muslim it is 4000.
There are many narrations in these books which are
common. However, when the excerption of the Sayings in
these books was compared with the other books of the
Sayings, the number of ascriptions reached 25,480.
Another reason for the increase in the number of Sayings
is that the scope of the Sayings was increased to include
the sayings and religious edicts of the Companions and
sometimes the religious edicts of the Tabayeen too. The
author of Toujeeh al-Nazar has explained that a large
number of forebears used to include in the definition of the
Saying the sayings and the religious edicts of the
Companions, Tabayeen and Taba Tabayeen. Moreover,
when a Saying is narrated with two chains of narrators, it is
counted as two Sayings.'

1 Toujeeh al-Nazar, p. 93)

\ F
\
prophet Speaks. I 33

The Sayings contained in the books of Sayings
other than the six books of the Sayings known as the
Sihah Sitta (the Six Faultless); are considered of second
rank because they contain all sorts of the Sayings.
However, ‘in these books, sufficient care has been taken to
obtain authenticity and soundness of the Sayings which
describe the religious ordinances.

The ‘work that the Muhadditheen-have carried out
on the Sayings of the Prophet is invaluable. They describe
the Sayings along with the chain of narrators so.that it can
be critically evaluated in future too. Even today, any
Saying can be debated upon concerning both its Riwayat
and Dirayat. The door to critical analysis has not been
closed down. However, it is to be kept in view that there
are many things which have reached us in the practical
form from the very beginning and hence have achieved the
status of firm certainty. But the narrations concerning the
virtues, stories, biography, historical events, etc. can be
critically evaluated, even if they have been quoted in the
Sihah Sitta. Apart from the Sayings which are in‘ practice
and are collectively reported and are renowned, all other
narrations which concern the virtues and the stories should -
be taken with caution; we find examples of such caution
during the era of the Companions too. The scholars have
commented upon many narrators of the Bukhari.

: The greatest standard of evaluating the Saying is
‘ the Holy Quran which is free from all doubts and
corruption. It is understood from the practice of the
Companions that they used to give preference to the
Quran over all other things and considered it as the real
source of guidance. They were not in favour of giving
supremacy to any other thing over the Quran. Fear of
protraction has stopped me from quoting examples in this
regard.

The practice, collective reportage and renown have

_ taken a large part of the Sayings to the stage of certainty.
However, it is not that. the remaining portion is worthless.
Many jewels and treasures of knowledge and wisdom are

34 - Prophet Speaks -.|

found in them. If a defect is found. in some of them
concerning their ascription, that defect can be sorted out in
the light of the Quran and other authentic Sayings and get
benefitted from them. The Holy Quran can protect us from
many ideological and practical deviations and can keep us
on the right path." :

Delhi. Muhammad Farooque Khan —

* For’ more information, kindly read my a Hadeeth es Ta ‘uf
(introdirction of Hadeeth). .

35

LITERARY STATUS OF THE SAYINGS

The asset of the Sayings of the Prophet :of Allah (pbuh)
that is in, possession of the Muslim Brotherhood is found in
different forms. One portion of it is comprised of his talks
and general instructions and advices. ‘Another part is
concerned with his sermons. Then there are those
propagative letters which. he sent to different kings, rulers,
etc. Apart from these, there are agreements and treaties
which are quite unique. These treaties, ordinances and
documents have been.written down in his own words. Out
of these, three are most important: Treaty of Madinah;
Treaty of Hudaibiyah; and Deed of ‘Amr:bin Hazm Ansari.

The Sayings of the Prophet are placed. second to
the Word of Allah in respect of eloquence and purity of the
language. Not only we find eloquence and ingenuity in. the
Sayings ‘of the Prophet, but we clearly find influence of
revelation in them, because of which they occupy a unique
place in the literary world. ! :

The Sayings of the Prophet (pbuh) are quite free
from every kind of affectations and artificiality. They are
also free from unwanted rhyming. The wordings that have
come out of his tongue contain extensive and
comprehensive méanings. The Prophet himself has said:

fal Belge LG 9 Lady Cin}
-‘I have been helped by the wind and I have been
~grantéd.with conciseness of speech.”

“Concisenéss of speech” means “coriveying many i
. Meanings in a few words.” —— :
: : " Speech’ reflects man's esoteric condition. The
Prophet of Allah (pbuh) said:

36 ‘ Prophet Speaks - |

ate 73

wisioll jetty e581
“My Lord has taught me. the best manners and has
given me good education.”

- Man's personality: is reflécted in the mirror of his
speech and words. Similarly, writings of man also reflect
his esoteric conditions. Through words man evidences and
manifests either ‘the loftiness or the lowness of his
personality. The Prophet of Allah (pbuh) has also
authenticated this fact. Once, Hazrat ‘Abbas asked him:

-gladl 3 168 .alil dp G Beal pia
““O Prophet of Allah, on which thing is based
elegance?” He said: “On the tongue. mt

There is no doubt that we cannot remain unaffected
with the sweetness and elegance of the talk. The beauty
and elegance with’ which we come ‘across through
language and speech cannot be found anywhere else.
Similarly, we cannot perceive of any other badness or
lowness other than which is manifested through the use of
bad language and speech. The Prophet of Allah (pbuh) -
has explained this factthus: *

glad ab . 54 ‘tall casi b
“No servant (of Allah) has been granted a worst
thing than to be smooth-tongued. 7

When we study the Sayings of the Prophet of Allah
(pbuh), we find his wordings to be most pure, clear and full
of effective style, excellent conciseness - and ° suitable
lengthiness. You will not find any slackness in his speech.
While speaking or talking he does not make use of
unnecessary lengthiness or conciseness; his speech is not
only loftier but also very pure and chaste. His advices

1 Naqd al-Nashr, p. 91.
2 Al-Bayan, Vol. 1, p. 194.

Prophet Speaks - [ 37

come straight from-a worried and very concerned heart;
the light of wisdom can be seen in them everywhere. The
heartache and the anguish which causes the tears to flow
convert itself into the words which directly affect the hearts
~and minds of the people. As someone has rightly. said, if
“the Quran is the sermon of: heaven for the people of the:
earth, the-Sayings of the Prophet are that voice which is
heard in ‘the: heavens. The Sayings of the Prophet
themselves bear witnéss to their truthfulness. The words

_ used in the Sayings’ are simple but majéstic, and are
unique in respect of their choice, their arrangement and
spontaneity. They are so pure and effective that as if they
are coming one after the other on their own. Although the
words are simple but the literary standard is never allowed
to fall."The talk is.always sublime and sweet; we find a
beautiful combination of beauty :and majesty. «The.
Prophet's Sayings are an ultimatum on the humanity and
. nothing can falsify them. .

Moderation is found in the Sayings. Whether it is a
talk or a sermon, it is delivered according to the need and
situation. The Prophet's Sayings‘are a light in the darkness
and provide peace and tranquillity in the state of spiritual
turmoil and restlessness. They eradicate mental tension
and mental anxieties. This moderation in the Sayings
reflects the moderation of his personality. The Prophet's
Sayings display neither tardiness or carelessness, nor
hastiness. The words used are:not only most simple but
also linguistically most pure this particularity is seldom
noticed.

What Qazi “Ayadh has austed from Hazrat Umm
Ma‘bad about the Sayings of. the Prophet is’ not an
exaggeration: =

. olggh tabs OF us % 3 3y. ah geil Se
AGN jad. cotta sige BS 5 «skal

“There was sweetness in his jariguagie: he used to
describe everything very clearly; he neither spoke

338i; .Prophet Speaks - I. ,

briefly nor lengthily; the nature of his talk was such
’ that as if pearls have been strung together; his.
voice was loud but beautifully melodious.”

The melodious voice of the Prophet can be felt in
his: Sayings and sermons even today. As has. been
mentioned above, the Prophet's sermons were. always
according to the need and situation. Usually, his'sermons
were brief, but when occasioned demanded he used to
deliver lengthy sermons. too.. However, this lengthiness
never caused any .boredom to the audience. While
delivering sermons, he used ‘to take advantage of the
situation at hand and make his talks more effective. Hence,
on.one occasion, while he was delivering. a lecture after
the “Asr Prayers.on the topic of impermanence of the word,
he happened to notice the sunset and said:

1b Sas ci WS el on

‘indeed nothing. much has, remained over of the
(age of the) world from elapsing as. much as (the
ime) that has remained to be elapsed (till the
sunset) on this day.” .

In this manner, the Prophet of Allah (pbuh) used to.
include similitudes, metaphors and allegories in his
speeches and sermons. He has. coined many
terminologies and styles which clearly proves his fine taste
and elegance. He was the first to use the word of al-
makheela to denote those who drag their garments on the
ground. He denoted women to crystal (high-quality glass)
and said: “Behold, treat gently the crystals.” He has
denoted a-prostitute woman as al-zammara (one who
prostitutes openly as if by blowing a clarinet). This word
clearly indicates the mentality of a prostitute. Similarly, he
has used the word mahroora to denote a red-plastered
building, which indicates his taste and subtlety.

1 Al-Shifa, Vol. 1, p. 178.’

Prophet Speaks - | : 39.

The words- and phrases that have come out of
Prophet's tongue have become literary masterpieces. His

speech was always used to be very apt and full of-similes -

and metaphors, which leaves lasting effects on the hearts :

and minds of the people. We are quoting below’a few
_ Sayings of the Prophet of Allah (pbuh) from which the
eloquence of the Prophet can be way well gauged by any
literary person.

To indicate that the Day of Judgement is very near,
- the Pepi of Allah (pbuh) said:

4 ion

ABLES (yds § Seka

“I have been sent at such a time when the Day of
Judgement is breathing.”

- It means that the Day of Judgement is so near that
‘as if his breathing could be heard. The eloquence in this is
quite evident. The Prophet of Allah (pbuh) has used the art
of personification which has created a literary beauty. This
kindof personification has also been used in the Quran:
“And the Dawn as it breathes.” That is, when it breathes,
the dawn appears. When someone breathes, it is the proof
that he is present and nearby.

In the Islamic history, the Battle of Badr was a
decisive battle in favour of Islam which changed the course
of the history. The Prophet.of Allah (pbuh) was well aware
of its importance. Hence, on the day of the battle, he told
his Companions that that day would be a decisive day. be
describe it, he said:

4

$335 ls 41.455 1a

“This is such a day that the coming days would ;

rey it.”

+The Quran, 81:18.

40 Prophet Speaks -I

At the time of the battle when the Believers were
fi ighting the Unbelievers, he exhorted the Believers thus:

(atu) “agp ils 285 5 aafl Si igalels
“Understand well, Paradise is under the shade of .
swords.”

These ‘words are laudable not only spectacularly
but also ecstatically. It has been mentioned here that
without caring for one’s life fighting the untruth is. like
occupying the Paradise. |

\
\
: ‘Another literary gem from the Prophet of Allah
(pbuh) is: \

-ab 435, SBI ali Bf galt ¢ bs re
‘It is also righteousness that you meet vee brother,
with a cheerful face.” |
The manner in which the sound concordance ihas
been used in this Saying is quite unique which is juite
obvious to the litterateurs, and the lesson imparted in; it is
even more marvellous. j

;

Another example: : |
¢ 2 i

|

pSile ctal Sas label 5 08 Z5ib 5 8 pile
a} be i 5 je didall
‘ “if the grazing animals, old men with bent backs,
and suckling children were not to be found, the rain
of chastisement would have fallen over you and
you would have tightly bounded together} i in the
punishment.” |

1 Muslim. fe

Prophet Speaks -I 41

. The Arabic words used to denote “grazing,” “bent
back” and “suckling” are ‘“rutta‘un,” “rukka‘un” and
‘rudda‘un” which are so rhyming as if they are pearls
“ which have been strung together. Just ponder over the
arrangements of the words. It is such a well-arranged
prose which surpasses thousands of poems. There is no
strangeness in the attributes. Read it repeatedly; the .
marvellous melody excites your senses. This Saying is well
adorned with conversational beauty.”

At the end, read the following supplication of the
Prophet of Allah (pbuh):

HEM ale § let Ges 5 HSH dxe pall
(el) ~fegile Uialy 83a

“O Allah, Revealer of the. Book, Hauler of the
clouds, and Vanquisher of the troops, vanquish
them fenemies of eian}) and help us against them.”

The beautiful sound. concordance ‘and the literary
uniqueness found in the ‘above supplication need no
further explanation.

43

UMM AL-AHADEETH
MOTHER OF THE SAYINGS _

Under this topic; the Saying that is being written is
a very comprehensive Saying. It contains the gist of the
entire Religion and the Sayings of the Prophet. Therefore,
the religious scholars have called it Umm al-Jawame’,
Umm al-Sunnah, or Umm al-Ahadeeth, as the first Chapter
of the Quran, Sura al-Fatiha, is called Umm al-Kitab
(Mother of the Book): As all the fundamental teachings of
the Quran have been covered in Sura Al-Fatiha, so also
the entire Religion has been encompassed in this Saying;
the other Sayings just explain this one Saying. Because of
its importance, Imam Muslim has commenced his
renowned book of Sayings, Sahih Muslim, with.this Saying
and Imam Baghvi has also commenced his. book
Masabeeh wa Sharah al-Sunnah with this Saying.

Islam comprises of belief, action and Sincerity. of
intention; this Saying throws. light on these three
fundamental things.

In this Saying, the answers given by the Prophet of —
Allah to the questions posed by Hazrat Gabriel have been ‘
described, and therefore, this Saying is also known as “the
Saying of Gabriel.” It is understood from some narrations
that the conversation between the Prophet and Hazrat
Gabriel described in this Saying took place ‘in the last
stages of the Prophet's life. Hence, the gist of the Religion
that was completed in 23 years has been given in. this
Saying in the form of the answers to the questions of
Hazrat Gabriel. It is also understood from the narrations
that-at the time of the conversation a large number of'the -
Companions of the Prophet was present:

44 é Prophet Speaks - |

eles! gadis alll aig

in the Name of Allah, the Compassionate, the Merciful!

Umm al-Ahadeeth | -

alge Aiud lib olay Siuk U5 ile gil 93s O13

cule Bo Sah hy Gai Vp Atal BAT ile God Ya
54d de 8S Gag 5 GES SS) Si BS Gol I
ASS a all Opts JUS SLM ge US! Maas Gd

ial 5 alll U5t5 (Seas Bf 5 Ain MM al ¥ Sf aghs ot
oh Gah BAS 9 lias pplad 5 E85 G5) 5 Sgliall
5 lag OF tage gb ede lb Sige ail) Gabtel
galt, Get Sf db cua ge GSE da Wie
055 5 of gall, Gabh 5 pS dally 45 5 408 5 axSila
ain suai Sf J gM ge Wd db Edie Jl
ot GS JE hy Us Ohi 8 ad lb th3 Kb
+ STE JG gle Ge ale Ge Ugladl te dis weteat
Shall saad 65 OI 5 Wi aM AG Sf JIS -Lebll Ge
Edis Gili of gb -gliith § Spt cist ate, aitahi
apts 9 ab 25 sega go deldl Yak Wal dls Ab tte

(ela) “pis pdake) SUT Ube dite dla ple
Hazrat Umar bin al-Khattab says that once we were with
the Prophet of Allah (pbuh) when suddenly a person
appeared before us whose clothes were very white and
hair were very black. Neither there were any effects of
travel on him nor did any of us know him. He proceeded

Prophet Speaks -1 ; 45

and sat-near the Prophet (pbuh) and joined his knees with
the knees of the Prophet and placed his hands: on: the
thighs of the Prophet, and said: “O Muhammad, inform me
about Islam.” ,

The Prophet: of Allah said: “Islam means that you
stand witness that there is no god but Allah and that
Muhammad is Allah’s Prophet; establish Prayers; pay
Zakat; fast in the month of Ramazan; and perform Hajj of
the House of Allah if you have means to travel thereto.”

«He said: “You have told the truth.”

Hazrat Umar says that we were surprised that he
‘not only asks.the question but also confirms it: = -"

Then he asked: “Please tell me about Faith.”

He (the Prophet) said: “Faith is that you believe in ~
Allah, His angels, His Books, His ‘Prophets, the Day of
Judgement, and in the Providence — good and. bad.”

He said: “You tell'the truth.”

‘Then he asked: hiees> inform’ me about /hsaan
hepanenices: :

He (the Prophet) said: on is that you worship
Allah as though you are seeing Him, because if you cannot
see Him, He sees you. :
. He again asked: “Tell me about ne oe ot
stegernen

He (the Prophet) replied: ‘The person’ bls aaa
does not know more than what the Petnen who is asking
knows about it.”

©

He said: “Then, tell me about . signs.”

He (the Prophet) infocind inh: “(The signs ae)
that the slave-girl will give birth to her master and that you

46 , Prophet Speaks - |

will see the bare-footed destitute and the shepherds of the
sheep trying to race each other in constructing buildings.”

Hazrat Umar says that then that person went away.
| stayed for sometime. thereafter. Then the Prophet of Allah
(pbuh) said to me: “O Umar, oe you know who was the
questioner?” °

' [ said: “Allah and His Prophet know best.”

He (the Prophet) said: “He was Gabriel. He had
come to you to teach youllie Religion (of tslam).” [Muslim]

Explanation: That is, we did not recognize.him to be the ©
citizen of our city, nor were there any effects of travel on:
him to think that he was a traveler.

That is, he sat respectfully very near to the Sencha
~ (pbuh). and turned his face towards him and drew the
attention of the Prophet (pbuh) towards him.

. The meaning of Islam is obedience and complete
- surrender. The Religion of Islam is called Islam ‘because it
is the religion of complete obedience. to Allah and
surrender to His commands. In this religion, a person after *
surrendering his entire life to Allah spends his time in His
obedience and servitude, and after accepting Allah to be
“his Creator, Sustainer, Lord, and the Only God, adopts the
, system of life chosen by Him. Standing witness to the
Oneness of God and the Prophethood of Hazrat
Muhammad (pbuh), Prayers; Zakat, Fasting and Hajj are’
the five pillars of Islam; as an introduction of Islam,.the
Prophet (pbuh) has described these fundamentals ‘here.
On these fundamentals, the entire structure of the Islamic
life is established. If they are broken down, the entire
structure comes down.

That is, we were surprised that he asks the
question and then he himself confirms the answer to be
‘true as if hé already knew about it. aj

Prophet Speaks - | 47

That is, tell me about the things and facts that are
to be believed in.

Out of the things mentioned here that are to be
believed in, the first thing is Faith in Allah. This Faith is the
centre and foundation of Islam. Without the Faith in Allah,
Islam and everything it teaches become meaningless.
Indeed, in Islam all the beliefs and ideologies are
connected with the Faith in Allah.

Rejection of the Prophethood is actually rejection of
Allah’s Mercy and Loftiness (Chapter 17:76, 87; Chapter
6:91). Since the true knowledge about Allah and His
chosen way of life can be known only through the
Prophets, it is essential to have Faith in the Prophethood
along with the Faith in the Oneness of God.

Rejection of the Day of Judgement also strikes at
the belief in the Oneness of God, because. the Rejection of
the Day of Judgement is the rejection of the Sovereignty of
Allah.

After the Faith in Allah, the second thing that has
. been demanded is the belief in the hidden creatures of
Allah known as angels. The polytheists not only associate
with Allah the things that we can see such as the sun, the
moon, the stars, the mountains, the rivers, etc., but also
associate the things and creatures that are unseen; they
had declared them as gods, goddesses, and progeny of
Allah. The Prophet of Allah (pbuh) informed that these are
all angels. They are creatures of Allah and have no say in
the Divinity of Allah and that they all obey Allah and do His
bidding. It is a fact that they are engaged in different tasks
assigned to them by Allah and cannot do anything on their
own. Hence, to regard them as associate of Allah, or
worship them, or supplicate them is a great sin. They are
servants of Allah just like us. Therefore, to cleanse the
belief of monotheism from the scourge of polytheism, Faith
in the Angels has been described as a separate and
fundamental belief.

48 Prophet Speaks - I

The third thing that is to be believed in is the Books ©
of Allah. Allah has revealed many Books: for the guidance
of the people. The Holy Quran has been revealed to
‘complete and teach the very same religion which had been
revealed in.the previous Divine Books.

Aoi with the Books, it is necessary to have Faith
in the Prophets, because through Prophets alone Allah has
sent his guidance in the form of Books. The Prophets are
the-representatives of Allah. They show us how to lead our
lives according-to the Will of Allah. It is from the lives of the
Prophets alone we can learn how to follow the Books of
Allah; their lives are a model for us. Prophet: Muhammad
(pbuh) i is the last Prophet in the chain of the Prophets; the.
missionary of Prophethood ended with him.

After the faith in the Prophethood, it has been
instructed to have- faith. in-the Hereafter. Hereafter means
that a day will come when 'this world and the universe will
be destroyed and thereafter Allah will grant new life to all
human beings and they will be brought before Allah to give
an account of their-lives; and Allah will reward or punish
‘them according to their good or bad deeds. °

Finally, it has been instructed to have faith in good
and bad providence. Faith in Providence is indeed part of
the faith in Allah. In the Holy Quran, it has been mentioned
as such. For example, refer Chapter.3; Verses 66, 73;
Chapter 4, Verse 78; Chapter 7, Verse 128; Chapter 25,
Verses 2, 3, Chapter 57, Verses’ 22, 23. Faith in’ the
providence means acceptance of the fact that Allah is
Omnipotent and the Supreme Authority. His knowledge is
all-encompassing and nothing is outside the sphere of his
knowledge. He has fixed the providence of everything and
nothing can escape that providence. His Authority and
Power overwhelms everything: and this world and the

universe is being run according to His Plan and Will. None
has the power to subvert His Plan and Will. Everything = =
gains and losses, honour and dishonour, wealth and power

— is in His Power. He grants everyone and everything in
required measures according to His Wisdom which is-.

Prophet Speaks - | 49

faultless. No work and decision of Allah is without any
objective or purpose.

Here, the Prophet (pbuh) has described the nature
of /hsaan, which is, in fact, the spirit and essence of the
entire Religion of Islam. The word fhasaan has been
derived from the word Husn which means excellence and
perfection. Perfection and excellence can be achieved-in
the worship and servitude of Allah if our Faith in Allah
reaches that stage when we always perceive that Allah is
not out of our sight, but is in our sight. The nature of the
worship which is performed with this feeling of perfection
and excellence cannot be compared with the worship
performed without this feeling. /hsaan is essentially the
loftiest stage of human progression. This is the stage
reaching which a person can obtain the nearness and love
of Allah. /hsaan is the highest degree of perception of the
entity of Allah. When a servant of Allah reaches this stage,
the Likes and Dislikes of Allah become his likes and
dislikes; the Volitions and Will of Allah become his volitions
and will; he gets actively engaged in propagating and
establishing all those good deeds which his Lord wishes to
see established on the earth, and spends all his energies
and faculties in eradicating the evil which his Lord and
Master wants to get it eradicated. It is not that he tries to
achieve excellence only while performing the prayers;
rather he tries to achieve it while obeying every ordinance
of Allah in every walk of his life. ;

That iS, none of us have the knowledge when the
Day of Judgement will be established; Allah alone knows
about it.

Manifestation of those signs could indicate the
arrival of the Day of Judgement.

It means that in the era prior to the establishment of
the Day of Judgement, the feelings of mutual love and
cooperation would become extinct. People would not care
for blood relationships. Respect for elders would be a thing
of the past. The daughter who should have extreme love
and respect for her mother would treat her just like a slave-

50 Prophet Speaks - |

girl is treated by her master; i.e. in other words, the mother,
as though, has given-birth to her own mistress. :

The wealth, power and authority would be in the
‘hands of the uncivilised people bereft of. ethics, morality
and etiquette. They would be interested just in building tall
buildings and luxurious palaces and apartments and would
try to surpass each.other in this race and would consider it
as a matter of honour and prestige. In another Saying, the
Prophet of Allah (pbuh) has warned: “When the authority,
power and. government begin to be handed over .to
incapable people, then wait for the Day of Judgement (i.e. .
the Day of Judgement would not be very far off).”

That is, he was the angel Hazrat Gabriel who had
come in the guise of a human being so that he could pose
questions to me and by my answers you could gain correct
Mose about the Religion of Islam.

kkkKK

51

FUNDAMENTAL CONCEPTS AND BELIEFS i

Man cannot keep his life free from’ notions and - beliefs.
Every ‘person would have a notion and belief under which
he leads his life. The facts are not limited only to those
things which we can directly sense. There are many other
facts which we cannot comprehend with our senses; we
get to know about them through discernment and
deduction. A.E.’Mander states that the incidents that we
see are just some parts of the real world. Whatever we
know from our senses are just some partial and
inconsistent incidents. If we view them separately, they will
be meaningless. When we combine the incidents that we
directly see and sense with many ‘of the non-perceptive
incidents, we would be able to know. their meaning.
According to him, when we talk about any observation, we
mean something more than just sensory observation; we
' mean both the sensory observation and recognition. Man
cannot remain contented only on sensory observations”
and facts, which he directly knows. ‘He is compelled to
have some other notion and perception other than what he
sees and senses. : :

: _The people who enlighten us with the true
interpretation of life and its factS and the true notions and
ideologies: of the human life are known as Messengers and
Prophets. The Prophets, in reality, are the representatives
of Allah. Allah sends them in order to teach the human
beings the-true beliefs and save them from every kind of
ideological and practical deviation. The ideologies and
beliefs that the Prophets have professed are not based on.
supposition and conjecture; rather, they get this knowledge
directly from Allah. Not even one of the ideologies and
beliefs taught by the Prophets has been disproven by the
modern scientific research nor can it be disproved in future

- too. ‘On ‘the contrary, the modern scientific research
‘supports and proves the ideologies and teachings of the
Prophets. For the correct guidance in life, it is necessary to

52 Prophet Speaks - |

believe in the guidance of the Prophets; without this
guidance it is impossible to get rid of the darkness of life,
and just human intellect and experiences are not enough
to guide human life. Mr. Sheen has very correctly analyzed
that our senses work better when they are authenticated
by the intellect. Similarly, our intellect can also work better
if it is authenticated with Faith. For example, the man who
loses his senses, as in the case of an intoxicated person,
cannot make use of his senses and intellect as he does
when not intoxicated, although his senses remain the
same. The condition of the intellect without revelation is
similar to the condition of senses without intellect. Lamp
and light are required for the eyes to work. Similarly,
intellect can be made use of correctly only when it is
provided with the light of revelation and the Prophethood.

True and correct ideologies and beliefs save and
protect man from every kind of evil and deviation and
provide great strength to his character and conduct.
Indeed; the notions and beliefs are the guarantors of the
greatness of individuals and nations. If the ideologies and
beliefs are correct and lofty, they can provide loftiness to
any person or nation. On the contrary, if a person or a
nation has false and low notions and beliefs, nothing else
can provide him with the loftiness that true and lofty
notions and beliefs can provide. Here, the fact should not
be lost sight of that the best and the loftiest notions and
beliefs become meaningless if they are not propagated
and established by a dedicated group of people who are
ready to sacrifice everything for them. Through notions and
beliefs alone moderation and discipline can be created.
For the building up of good character and conduct it is
essential to have concordance in man’s ideas and
thoughts and his passion and desires. If man cannot
achieve this, he just becomes a toy in the hands of his
passion and influences. You cannot expect such persons
to have a strong character and nor can they be expected
to build a strong and durable civilization. According to
George Foot Moore, civilization can develop and progress
only when more and more people struggle and strive to
achieve a particular objective. This kind of unity cannot

Prophet Speaks - I 53

take place on the basis of just bare ideas. Such unity is
possible only through passions which stimulate the ideas
which in turn convert them into beliefs and objectives.

Islam has given due importance to the notions and
beliefs in the human life. Because of the importance of the
notions and beliefs, Islam has given fundamental
importance to knowledge, faith and conviction.
Commenting on the people who are ignorant of the facts of
life and lead their lives without caring for their ultimate end,
the Holy Quran says:

UTS) Sed iy ast fscedsotee bal
BEM shsalegs a8 So oe sel sh cis Ntolalt gs aglles

(retard) O GdsE|
“Therefore, shun those who turn away from Our
Message and desire nothing but the life of this
world. That is as far as knowledge will reach them.
. Verily, your Lord knows best those who stray from
His Path, and He knows best those who receive
guidance.” (The Quran, 53:29-30)

The aforesaid statement of the Quran quite clearly
describes the position of knowledge and conviction, and
true and correct view point. Correct notions and beliefs
guide man towards the right path, and wrong and false
thoughts and perceptions leads man towards destruction.

ete

55

KNOWLEDGE AND WISDOM

Knowledge has a pride of place in human life.
Indeed knowledge is the real foundation on which man's
character and conduct is built. Man’s success depends
upon his ‘acquiring the proper and real knowledge and
moulding his life accordingly. If he does not have the real
knowledge about the Entity who has given him the life and
the real purpose and objective for which he has been
- created, neither can he walk-on the correct way of life nor

- can he fulfil the Will of his Creator. His example would be

of that person who is wandering in’ deep darkness and
does not know where he is and where he has to go: The .
real difference between a Believer and an Unbeliever is .
the knowledge and’ action. Because ofthis difference,
huge difference is found between their lives and their ends.
The Believer gets to live a pure and virtuous life in this
world” and also he becomes entitled té Allah’s good
pleasure and permanent residence in the Paradise in the
Hereafter, and the Unbeliever would get nothing but Wrath -
of Allah and: an abode in the Hell. Hence, the Quran and
the. Sayings of the Prophet have given fundamental
importance 10 mnowiedse and wisdom. The Holy Quran
eae:

eee ee e $e 8g

ow exe aUisoxls avis i 8

“Say: Are those equal, those who know and those °
who do not ROWE (The Quran, 39:9)

Cid) ted s s alaliishcs Msraheettal ighhah b55

“Allah will raise up, to as ranks (and

. degrees), those of you who believe and. who have
been granted knowledge.” ‘(The Quran, 58:1 :

(ra: 56) hase goal i a

56 ; ; Prophet Speaks - |

“Those truly fear Allah, among His Servants, who
have knowledge.” _ (The Quran, 35:28)
- (ue) Ode ds 58s
“Say: O ry Lord Advance me in knowledge.”
(The Quran, 20:114)

“(rae aA) SNS Sas 1B L ot gis

“And he to whom wisdom .is granted receives
indeed a benefit overflowing.” (The Quran, 2:269)

The Unbelievers and the polytheists. have. been
declared culprits because they do not follow the knowledge
but are slaves of their desires and heed to their
speculations and conjectures. The Holy Quran states:

wed Oss Dig2 gh Softee lox set
“They follow nothing but conjecture; and conjecture
avails nothing against Truth. (The Quran, 53: te

omg) AS Hs gh Nox Se
“They follow nothing but conjecture and what
: ee souls desire.” - (The Quran, 53:23)

ety bigs oh Sybase Ssloas
“And who is more astray than one who follows his
own lusts, devoid of guidance from Allah?” . .
‘ (The Quran, 28:50)

Such people are devoid of intellect, wisdom and Ineo

biz se S Labo) soa oie es si hea <2 al
Cre AD, ¢ btecdstss

. “Do you think’ that most of- them listen or

- understand? They are only like: cattle; nay, they are
worse sstays in Path.” (The Quran, 25: 44)

It is ‘obligatory on us to gain ‘the understanding of
~ the Religion and insight in the Book that has been sent by

Prophet Speaks -1 57

Allah for our guidance. Without this, all our efforts would be
chaotic and disorderly, and our life will be full of confusion
and anarchy. The thing that can save our beliefs becoming
superfluous and our actions and acts of worship spiritless
and worthless -is the religious understanding, and
pondering over the Book of Allah and the Traditions of the
Prophet (pbuh). Therefore, the Prophet of Allah (pbuh) has
again and again instructed the Muslims to gain deep
religious knowledge and insight, fully comprehend the
Islamic teachings and commands and act upon them.

importance of Knowledge ad Wisdom
HS 4, all of Qo 2B all J J52u5 JLB lS Aigla’d ye (\)
a8 odd JS Slo chan} aing « ful UT Lal) 5 gill gdal

dint gat ak ds S galls 2 pdjai 3 ait jaf de 4
(debs Gl cgalene sybes) .
(1) It is narrated by Hazrat M’awia that the Prophet of
Allah (pbuh) said: “When Allah decides to favour any
person, He grants him understanding and comprehension
of the Religion (of Islam), and | am just a_distributor, it is
Allah Who grants. This Ummah (Brotherhood) would
always remain. on the Authority of Allah and the person
who: opposes it cannot harm it until the arrival of the
Command of Allah (the Day of Judgement).” [Bukhari,
Muslim, lbn Maaja]

Explanation: “Understanding and comprehension: of the
Religion” means that understanding and insight which
enlightens man with the facts. and realities of Islam; he gets
to know about the Religion of Islam; gets the objectives
and purpose of the commands of Islam; and he does not
remain a blind follower but follows and obeys Allah’s
commands with full consciousness and understanding. The
fact is revealed upon him that man’s success entirely
depends upon Allah’s obedience and servitude . and
following and obeying His commands. Without the
obedience and servitude of Allah, man’s life remains

1

58 Prophet Speaks - |

deprived of the true meaning of human life. It is
understood from this Saying that whoever is bestowed with
the wealth of understanding and insight is very fortunate as
this is the source of all goodness and virtues.

That is, my job is just distribution; the message that
| am conveying is not my own creation but is from Allah.

It has been foretold here that Islam and the Muslim
Ummah would continue to exist till the Day of Judgement,
and no power on earth will be able to annihilate them.
Islam will remain in the world till the Day of Judgement.
3M his YB al U5 25 DE TB og ates git Ge 9 (1)
SUL 5 5 Gall og aiSls le abel Yes AUN Gi Ub; -gill!
(elisa 5 Gol) -Ugaled 5 a (sal 545 VaSol all
(2) It is narrated by Hazrat Ibn Masood that the
Prophet of Allah (pbuh) said: “Envy is permissible in-
respect of only two persons: One whom Allah has given
wealth and then granted him the power of spending it in
the Cause of Truth; the second is that person who has
been bestowed with wisdom and he takes decides
according to it, and also teaches it (to the people).”

‘ [Bukhari, Muslim]
Explanation: That is, only these two persons can be
envious of; one who has been granted with wealth and he
spends it in the Cause of Allah is successful, and so also
that person who has been bestowed with knowledge and
wisdom by Allah and he utilizes them in the right manner,
correctly delivers judgements and teaches people the
knowledge and wisdom that he possesses.

ple ole GS be 1B all U5 45 dB DB Gall S25 (1)
(sia) 2231 GS alll Jinie 548
‘ (3)Hazrat Anas says that the Prophet of Allah (pbuh) said:
“The person who goes out in search of knowledge would

be presumed to be in the Cause of Allah till he does not
return back.” \ 7 [Tirmizi]

'

Prophet Speaks - | 59

Explanation: The person who goes out in search of
knowledge is considered to be striving in the Cause of
Allah, because through knowledge alone he will be able to
know about Allah and thus obtain His good pleasure.
Indeed the seeker of knowledge is considered a Mujahid
(Striver) in the Cause of Allah.

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Ais 355 alg abl ca lah ibs 555 5 si bls bs @ at

(Laseg™l 3 Jin!) agen 4553 of] Ce Gis eG 3
(4) Hazrat Abdullah bin Abbas reports that the el
of Allah (pbuh) said: “If a person dies when he was in the
process of acquiring knowledge, he will meet Allah in such
a state that the only difference between him and the
Prophets would be the status of the Prophethood.”
[Tabarani]

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TOR Ee wa ieead aa lca
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ol g oltiadl So cal g bap opal G bs J nie
a
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(Azle gilaegalest -s$hga!) 3 has, bid1 S451 f23 ball 19435
(5) It is narrated by Hazrat Abu Darda that he says |
have heard the Prophet of Allah (pbuh) saying: “Any
person who takes to the road in order to seek knowledge,
Allah will smoothen for him the road to the Paradise, and
the angels will spread their wings for the happiness of the
seeker of knowledge, and everything and being in the
heavens and the earth, even the fish in the water pray for

the salvation of the scholars. The loftiness of a scholar
over a worshipper is as the full moon has over all the other

60 Prophet Speaks - |

stars. The scholars are the heirs of the Prophets. The
inheritance of the Prophets is not Dinars and Dirhams;
rather their inheritance is the knowledge. Hence, whoever
acquires it,-acquired an abundant portion of it.”

[Abu Dawood, Tirmizi, Ibn Maaja]
Explanation: The road to seek knowledge is indeed the
road which takes a person to the Paradise because true
knowledge alone can protect man from going astray and
help him walk on that straight path which enables him to
enter the Paradise. If the person really seeks the
knowledge, Allah makes it easy for him to walk on the Path
of Truth. 2”

This Saying says that the seekers of true
knowledge are respected by the angels. All the creatures
of the heavens and the earth pray for them that Allah might
forgive their sins and hide their shortcomings. Because of
the knowledge and the possessors of knowledge, Allah
bestows mercy on the beings of the world. Because of their
auspiciousness rain falls and every creature obtains its
sustenance. The ants in their anthills and the fish in the
seas enjoy their life because of their propitiousness; in
other words with their muted parlance they are praying that
they be blest. so that they could get benefitted by their
auspiciousness. Extinction of the knowledge and the
learned’ people signals the extinction of the creatures of
the world and setting up of the Day of Judgement.

There is no doubt that Allah’s worship and His
remembrance is the real wealth of human life. But this
invaluable wealth cannot be obtained without the
acquisition of knowledge and comprehension, and without
this knowledge and comprehension the duty of reformation
of the world cannot be carried out, nor can the people be
guided towards Allah, the Creator of the Universe. The
Prophet of Allah himself was engaged in the propagation
of the knowledge and the guidance that he had brought to
his last breath. ‘Because of his efforts, that. ideological
revolution took place which changed the lives of the
people; those who were astray got the right path and those
who followed polytheism began observing monotheism.

: The Prophets of Allah are like father to their
nations; rather their position is even loftier than that. They

Prophet Speaks - | 61

do not.leave behind any wealth or property. Their
inheritance is that knowledge and guidance they bring with
them. Those people are really fortunate who are
_ considered as the true heirs of the Prophets.

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Adil gis E565 asl eel ak Jes gladly dll Ge 4
Caglel Upbe G13 SH cabal Se caitl 5 ol os Sh
5 NGES5 5 Wpbing Labo 153,23 olltl YG AN gat cll oS csal
Luh Wy ta Cath ¥ Blsis cp Ul) Gla BI Mase til

flee

pec haeiel es cone a

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(qlee 9 wile) 4; CaLusl sed ri

(6) Hazrat Abu Musa narrates that the Prophet of Allah
(pbuh) said: “The similitude of the knowledge and the
guidance with which Allah has sent me is that of the rain
which falls on the earth. The portion of the earth which was
good absorbed the water and grew from it plenty of
herbage and grass. The portion which was hard stored the
water, Allah benefitted people from it; people drank from it,
watered their animals and irrigated their lands. The rain fell
on.another portion of the land which was a bare level field
that can neither hold the water nor can grow any herbage.
This is the example of those who acquired the knowledge
and perception in the Religion of Allah and got benefitted
from that with which | have been sent; hence they learnt it
themselves and taught it to others. The (last) example is
that of those people who neither lifted their heads to look
at it, nor did they accept that guidance with which | have
been sent.” [Bukhari, Muslim]

Explanation: In this Saying, the Prophet of Allah (pbuh)
has likened the knowledge and guidance to rain. When
rain falls on earth, the fertile land gets irrigated and

62 Prophet Speaks - |

becomes succulent. The second type of land is that where
no herbage grows, but water gets collected and people get
benefitted from it. The third kind of the land is that which is
just bare level field which neither absorbs the water to
grow any herbage, nor can water be collected therein to be
used for drinking or irrigation purposes. This type of land
neither gets benefitted from the rain nor can it benefit other
parts of the land. In exactly the same manner, the
knowledge and guidance comes down from Allah. The
Prophet of Allah called people towards this knowledge and
guidance and taught them the Book and the Wisdom.
Those who had wisdom and insight got benefitted from this
and their lives became succulent from the rain of
knowledge and guidance; such beautiful and fragrant
flowers of knowledge and action bloomed in their lives that
the entire human environment got saturated from. their
fragrance. There were some others, who although did not
make use of this knowledge and guidance fully, conveyed
it to others. They are similar to a pond which is full of
water; people draw water from it for drinking, watering their
animals and irrigating their fields. The third kind of people
is those who are like a bare level Jand. The rain of
knowledge and guidance does not awaken them nor do
they store it so that the others could make use of it. Their
lives remain as bad as it was before the coming of the
guidance; they never pay any heed to the guidance.

Safeguarding the Knowledge

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4y Byes Sf eats 4; Glad Sf clalall 4, Gleit plall
(1) It is reported by Hazrat Ka‘b bin Malik that. the
Prophet of Allah (pbuh) said: “Any who acquires

knowledge with the object of bragging over other learned
men, or disputing with the illiterates, or attracting attention

Prophet Speaks - | 63

towards himself, Allah shall admit him into the fire (of
Hell).” [Tirmizi, Ibn Maaja]

Explanation: It means that knowledge should not be
acquired for any ulterior objective; knowledge, as with
other things, should be acquired only for achieving the
good pleasure of Allah. Any who acquires the knowledge
with the object of achieving name and fame and worldly
gains, shall not be rewarded by Allah. In the Hereafter, he
is not going to taste the comforts of Paradise; instead he
will have to face the torments of Hell. F

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eI EL Go Vase dy Cabeadd HI ackeds Y alll 455 4 2Sk
(derle cal sito gol nan) Agaedy (gas Aauall a55 aad Gaye dj
(2) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “Any who acquires
knowledge with which the good pleasure of Allah is sought,
just with the object of obtaining worldly goods and gains
shall not get to know the Paradise on the Day of
Judgement, i.e. (not even) its fragrance.” [Ahmed, Abu
Dawood, Ibn Maaja]

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5 Oli peal asl 8B Ul Ups JUS: yieen| of 3 (Y)
(ey!3) , -dlal fé 4 S365 Of akeval
(3) Hazrat A’mash says that the Prophet of Allah
(pbuh) said: “The bane of knowledge is forgetfulness and

negligence, and its wastage is describing it before a
person who is not worthy of it.” [Darmi]

Explanation: As acquisition of knowledge is necessary so
also it is essential to protect it. It is very unfortunate to
forget knowledge after its acquisition. To describe the
words of knowledge and wisdom before a person who is
not capable of understanding it or not transferring it to the
talented people who deserve to receive it is a sort of
oppression. On the one hand, we have to speak to every

64 Prophet Speaks - |

person keeping in view the level of his perception and
understanding and on the other hand, we should try to
search out more capable persons to transfer this
knowledge. If we do not do this, we not only do not fulfil the
rights of the deserving people, but we hurt the cause of
knowledge too and waste it. If the knowledge reaches
capable persons, they will not only get benefitted but
through them it can be further propagated to others.
Moreover, they can develop the knowledge further by
carrying on more research and investigation.

iil a tes So Ue Bolt Uptes SE IS 33 Gl Se 5 (F)
Cie Bjhaj 5 lod G Ghhaily add j Kall aul agi 1
-potéadl od thin (gis 45551 5 3 im 2195 § lazls 5 3 iat
(ola Gad 3 Ape)
(4) Hazrat Abu Zar narrates that the Prophet of Allah
(pbuh) said: “Whenever the Servant (of Allah) adopted
piety (Zuhd) in the world, Allah created wisdom in his heart
and made the wisdom to flow from his tongue, made him
understand the defects and diseases of the world and
taught him their cure, and then took him safely away from
the world towards the Adobe of Peace (Darus Salam).”
[Baihagi]

Explanation: The meaning of Piety (Zuhd) is that man
should not become the adorer of the world and that his
heart should be free from lust and avarice, and that he
should prefer the Hereafter over the world in every aspect
of his life. Apart from the rewards of the Hereafter, Allah
grants to His servant, because of the Piety such ready-
reward which contains copious blessings. Allah bestows
him with knowledge and wisdom, and this is. the best and
the greatest reward because of the exhilaration that it
provides and also because it protects him from going
astray and courting destruction. Whoever gets the wealth
of knowledge and wisdom gets that insight by which he
can very easily differentiate between the Truth and the
untruth, right and wrong, and good and bad, and select

Prophet Speaks - | 65

and walk on the straight path among the various crooked
ways found in the world. Thus his life is saved from
destruction and he marches from this world towards that
Abode of Peace i.e. the Paradise where he finds peace
and tranquillity free from all worries, trials and tribulations.

Comprehension and Insight

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(pbas 9 él) - . 15438
(1) Hazrat Abu Hurairah narrates that the Prophet of
Allah (pbuh) was asked: “Who is the most honoured
amongst the people?” He said: “The most honoured in the
sight of Allah is he who amongst them is the most God-
fearing and the most Righteous.” The people said: “We are
not asking about this.” He said: “Then the most honoured
amongst the people is Yusuf (pbuh) as he himself was a
Messenger of Allah, son of a Messenger of Allah, and
grandson of a Messenger of Allah and the great-grandson
of the Friend of Allah (Hazrat Abraham).” The people said
we are not asking about it.” He said: “Then, do you ask me
about the Arab families?” The people said: “Yes.” He said:
“Those who were good during the era of Ignorance are
better amongst you in Islam too if they have
comprehension and insight (in Islam).” .
(Bukhari, Muslim]

Explanation: That is, the most honoured amongst the
people is he who protects himself from the disobedience of
Allah and fears the most from the displeasure of Allah. In
the Holy Quran also it is mentioned: “Verily the most

66 Prophet Speaks - |

honoured of you in the sight of Allah is (he who is) the
most Righteous of you.” (49; 13)

It is evident from this Saying that those people who
by nature possess excellent faculties and attributes, who
have the power to take timely decisions, who have
patience and constancy, courage, generosity, civility,
broadmindedness, sense of honour and other similar lofty
attributes and do not possess bad attributes like
cowardice, meanness, sordidness, niggardliness, etc.
always stand out in the society. Through such people a
powerful collective system comes into being. Islam
provides right pivot and centre for the fundamental human
ethics and provides stability and space for its development.
Hence, those people who possessed good moral attributes
became even more prominent after accepting !slam. The
era of ignorance had weakened and confined their good
attributes, and when they accepted Islam and developed
comprehension and insight in it, their .attributes and
faculties became even more powerful and prominent. Such
are the persons through whom the Will of Allah is
promulgated on the earth and they prove fo be a mercy for
the people.

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(9,4! Gov!) 15428 131 GSB 1 pried! LaSLial
(2) It is narrated by Hazrat Abu Hurairah: “I! heard Abu
al-Qasim (pbuh) saying: “Those amongst you in Islam are

better whose morality is better and who possess
comprehension and insight (in Islam).” [Al-Adab al-Mufrad]

Explanation: Another Saying has also been reported by
Hazrat Abu Hurairah, in which the Prophet of Allah (pbuh)
said: “The nature of men is like mines of gold and. silver.
Those who were good (with regard to character, conduct
and ethics) in Ignorance, are better in Islam too if they
have comprehension and insight.” (Muslim) That person is
considered the best that is morally good and also has
comprehension and insight in Islam; such person would
not have any defect in his personality. In another Saying,

Prophet Speaks - [ 67

the Prophet of Allah said: “Listen! There is no virtue in the
worship which is bereft of comprehension, and there is no
merit in the knowledge which is devoid of understanding,
and there is no worthiness in the recital of Quran which -
lacks contemplation.” Comprehension and insight in the
teachings of Islam determine man’s greatness and nobility.
A scholar who possesses comprehension and insight in
Islam understands better the intrigues of Satan and cannot
be snared by him in his web of allurements. Apart from
this, a virtuous and pious person could fulfil the demands
of Islam only in his individual life, but he cannot change the
society if he lacks comprehension and insight in Islam. To
establish Islam as a system of life in the world and to
suppress the enticement and temptations of Satan,
comprehension and insight in the teachings of Islam is
required. This is the reason that Satan always fears and
gets perturbed of those who possess the required
comprehension and insight in Islam.

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Chas! todiy alll aie be 218 8 GU ge 2558 Of be 5 (1)
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(Ape shi ys) -ABAH GIN (a Star 5 Slee gob ORI 5
(3) Hazrat Abu Hurairah reports that the Prophet of
Allah (pbuh) said: “There is no loftiness for the servant of
Allah greater than acquiring comprehension in the Religion
(of Islam). One who possesses comprehension (in
Religion) is stronger against Satan than one thousand
worshippers; everything has a foundation and the
foundation of the Religion (of islam) is comprehension.” .

[Darqutni, Baihagi]

Explanation: It is understood from this part of the Saying
that the Religion of Islam does not believe in blindly
following its teachings; rather, its foundation has been laid *
down on the comprehension and insight. Hence, that
person can never deny and reject Islam who makes use of
comprehension and insight and accepts the facts after due

68 : Prophet Speaks - |

comprehension, and is desirous of finding the Truth rising
above the biases and prejudices. :

2 alll Ups JS dU lable AUN Gois5 505 Gil Oe 5 (F)
in) ith i al ha ah

(4) It is narrated by Ibn Umar that the Prophet of Allah
(pbuh) said: “Comprehension is the best form of worship,
and the best Religion is Piety.” [Tabarani]

Explanation: Comprehension has been included in the
institution of worship; rather it has been declared as the
best form of worship. Since man cannot understand the
purpose and spirit of the religious edicts and worship
without comprehension, it has fundamental importance in
Islam. In another Saying, the Prophet of Allah (pbuh) has
said: “The best amongst the people are those who are best
in deeds, provided that they have comprehension of their
Religion.”

The Arabic word used is wara’ which means
keeping away from sins. Piety of the highest standard is
called wara’.

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(le) GSH dake aly of 5 deKol dale
(5) Hazrat Ibn Abbas says that the Prophet of Allah
(pbuh) hugged me to his chest and said: “O Allah, bestow
him with wisdom.” In another narration the following words

are mentioned: “Bestow him with the knowledge of the
Book (the Quran).” [Bukhari]

Explanation: In one of the narrations of Tirmizi, Hazrat Ibn

Abbas has mentioned that: “The Prophet of Allah (pbuh)

supplicated twice for me that Allah might grant me the

wisdom.” 3
The knowledge of the Quran itself is wisdom.

Prophet Speaks - | 69 ~

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(6) Hazrat Abu Sayeed Ansari narrates that at the time
of the sa/at (prayer), the Prophet of Allah (pbuh) used to
touch our shoulders (so that we could straighten our ranks)
and say: “Align, and do not create differences or else
discord and dissension would rise in your hearts. Those
among you who are men of discernment and intellect

should be nearer to me, and then those who are near to
them and then those who are near to them.” [Muslim]

z

Explanation: The loftiness of the men of discernment and
intellect can be very well understood from this Saying that
they used to stand nearer to the Prophet of Allah (pbuh)
during the performance of congregational prayers. The
disarray in the ranks of the congregational prayers can
result in the discord and dissension of hearts. The exoteric
do impact the esoteric. Hence, it is instructed to align the
ranks during the congregational prayers.

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(Ap) le 8) Yi aauall agi yd ag UB
(7) Hazrat Ibn Umar narrates that the Prophet of Allah
(pbuh) said: “A person offers prayers, fasts, pays the Zakat
(poor-due), performs Hajj and Umrah — until he
enumerated all the righteous deeds — but he will. be

rewarded on the Day of Judgement according to his
intellect.” [Baihaqi]

‘Explanation: This Saying shows that intellect and
discernment are of primary importance in Islam. The extent
of discernment and intellect with which a man performs

70 Prophet Speaks - |

acts of worship and other righteous deed, to that extent he
would be able to know the real purpose of worship and
righteousness and would be able to fulfil the real objective
of the commands of Allah and could achieve Allah’s
nearness and enjoy the spiritual pleasures. In the Holy
Quran, men with intellect and discernment have been
praised quite often. In one place it is mentioned: “(The
servants of the Most Gracious are) those who, when they
admonished with the Signs of their Lord, droop not down at
them as if they are deaf or blind (but make use of their
intellect and discernment).” (25:73)

oe of Knowledge

(dete ow! uae tee salt 21
(1) It is reported by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “The best charity is a Muslim
acquiring knowledge himself and then teaching it to his
another Muslim brother.” [Ibn Maaja]

Explanation: That is, spending wealth alone is not charity;
charity can be performed with knowledge and wisdom. The
best charity is the charity of knowledge and wisdom; a
person should not only acquire knowledge for himself but
teach it to others too.

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cal ais Ta lake le bs couhi bs paige! § al tgs 551 Ul
(Ap) Bao l§ 421 sla 51 5555 bial aaiall a5
(2) Hazrat Anas bin Malik narrates that the Prophet of
Allah (pbuh) asked: “Do you know who. is better in

generosity?” The people said: “Allah and His Prophet know
better.” He said: “Allah is greater in generosity, then | am

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eee

Prophet Speaks - | “71

more generous amongst the children of Adam, and after
me that person is more generous who acquired knowledge
and propagated it. This person will arrive on the Day of
Judgement as a leader, or he said that he will arrive as a
brotherhood.” [Baihaqi]

Explanation: If acquiring knowledge and propagating it is
generosity, then neglecting to do so or being deficient in
the task would be the worst kind of stringiness; none likes
to smear his character and conduct with the defect of
stringiness. °

That is, in the Hereafter he would be granted higher
status, and he would have the pomp and splendour of a
leader.

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(G43) hl 3488 Wg ake Gd 1galia G ulasizi
(3) Hazrat Abu Hurairah reports that-the Prophet of
Allah (pbuh) said: “There are two attributes which cannot

combine in a hypocrite: One is good disposition and the
other is insight of the Religion.” [Tirmizi]

Explanation: Hypocrisy is such a disease that the
hypocrites are denied these two great gifts. A hypocrite
can neither attribute himself with good morality and
disposition, nor can he have insight and discernment in
Islamic teachings. Allah does not guide the hypocrites.
These two attributes cannot combine in a hypocrite. .

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aL 5 We 5 Bs ag a 55 A gas Us Sl 9 Rl

(Ag: -dele gy) sie)

(4) Hazrat Abu Hurairah says that ha heard the
Prophet of Allah (pbuh) saying: “The world and everything
in it is cursed except the remembrance of Allah and the
thing which is related to it, and except the learned and the
pupil. [Tirmizi, lbn Maaja, Baihaqi]

72 Prophet Speaks - |

Explanation: That is, only those things are valuable which
are related to the remembrance of Allah and the religious
knowledge. The things which are unrelated to these are
hollowed of virtue and blessings and are to be given up. It
is to be kept in mind here that every work undertaken and
accomplished just for the good pleasure of Allah and
according to Allah’s guidance and instructions is construed
remembrance of Allah.

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(5) Hazrat Abu Hurairah narrates that the Prophet of
Allah (pbuh) said: “When a person is asked about
something concerning knowledge and that person hides it,
he would be bridled with the bridle of fire on the Day of
Judgement.” [Abu Dawood, Tirmizi]

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(6) Hazrat Abdullah bin Masood reports that the
Prophet of Allah (pbuh) said: “May Allah keep that man
flourishing who heard my words, remembered them and
conveyed (them correctly to the people) because
sometimes it so happens that a man of discernment
conveys it to another person who has even more
discernment than him.” [Tirmizi, Abu Dawood]

Explanation: Through this Hadeeth, we understand the
loftiness of conveying the message and the Sayings of the
Prophet (pbuh) to others. Everyone does not possess
equal capabilities. !t is quite possible that the man who
receives the message could be more superior in
knowledge and discernment than the man who is
conveying it, and he could be benefitted more from it.

Prophet Speaks - | 73
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(de dS Gs yd We dahl as Ge Ute 5 al gh
(ssl) » ASE Gye dias Ipials (acaks
(7) It is narrated by Hazrat Abdullah bin Umar that the
Prophet of Allah (pbuh) said: “Convey from me even if it is
(as little as) one Verse, and quote (the narrations heard}
from the Children of Israel; it is not forbidden. Any who

telates a falsehood towards me deliberately he should
make Hell his abode.” [Bukhari]

Explanation: That is, as | have conveyed the message of
Truth to you, you should also convey and propagate it to
others, so that the light of knowledge and guidance is
spread far and wide and none remains unacquainted with
it; whatever knowledge, little or more, a person possesses
should be conveyed to others. The narrations about the
stories of previous Prophets of Allah or the admonitory and
exemplary stories reaching from the Children of Israel can
be quoted if they are proved to be true according to the
proven historic facts and that these narrations do not
contradict the description of the Quran. However, it is
wrong to study the Torah and the Gospels today for the
purpose of obtaining guidance, because they have not
remained in their original form and have been extensively
corrupted, and now for our guidance Allah has revealed
His final Book, the Holy Quran. However, it is permitted to
study the Torah and the Gospels to know and describe the
history of the Children of Israel. In the beginning, the
Prophet of Allah (pbuh) did not want people to study the
books of the Children of israel lest they might have |
adverse influence on Muslims. However, when the beliefs
and teachings of Islam were firmly embedded in Muslims,
he permitted quoting from the Children of Israel so that the
Truth could further be firmed up.

In this Saying, the Prophet of Allah has threatened
the person with the punishment in Hell who relates any
false action or saying to him. Lying in itself is a great sin

74 Prophet Speaks - |

and it becomes even more heinous if lying concerns the
Prophet of Allah (pbuh). This Saying has been reported by
more than 60 narrators, among whom are many
Companions of the Prophet who had been given the glad
tidings of Paradise in this world itself, and it is unthinkable
that any Companion of the Prophet would relate a false
statement or action to the Prophet of Allah (pbuh); not
even one example can be quoted from the history that any
Companion had ever related a false saying to the Prophet.
The last Companion of the Prophet to die was in the year
110 AH. The compilation of the Sayings and Traditions of
the Prophet began in the second Century AH, and Hazrat
Imam Malik compiled his renowned book Muatta in this
Century.

Knowledge and Action

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5 lal ads CaS 5 alt dps lb opal tad ob

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“ ee <x a z < 2 o
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(gdagi dels ol)
(1) Hazrat Ziyad bin Labeed said that the Prophet of
Allah (pbuh) mentioned about a (terrifying) thing and said
that it (mischief and evil) would occur because of dwindling
of knowledge. | said: “O Prophet of Allah, how the
knowledge would get dwindled when we read the Quran
and teach it to our offspring, and our offspring would teach
it to their offspring?” He said: “May your mother bereave
you, O Ziyad! | thought you to be the most intelligent and
discerning man of Madinah. Do the Jews and the
Christians not study the Torah and the Gospel (and yet)

they never act on the things found in them.” [Ibn Maaja,
Tirmizi]

Prophet Speaks - | 75

Explanation: It is understood from this Saying that when
knowledge is not acted upon, it means that the knowledge’
had dwindled or disappeared. Only that person can be
called fully learned and knowledgeable whose knowledge
has adorned him with good character and conduct and
who is leading his entire life according to his knowledge.

The proverb “may your mother bereave you” is an
Arabic proverb which i is used on such occasions; it is not a
curse.

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25d Waal 5 aaSol, play gals U6 a1 oda

(GL Gad 3 igs)

(2) Hazrat Umar bin al-Khattab narrates that the

Prophet of Allah (pbuh) said: “I fear (the evil) of every

hypocrite who talks of knowledge and wisdom but Erato
injustice and oppression.” [Baihaqi]

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5 lalge ied gai Gs Zolallg cugtl Gai dee 5 Leadi BIS

(42be onl «geias3) abil Je bai
(3) Hazrat Shaddad bin Aus reports that the Prophet of
Allah (pbuh) said: “Shrewd and astute person is that who
controls his self and works for (the life) after death, and
feeble and stupid is that person who is subservient to the
desires of his self and desires (rewards and forgiveness)
from Allah.” [Tirmizi, bn Maaja]

hike

77

NATURAL RELIGION

Islam is the name of that system of life which the nature of
man itself demands. The things that Allah reminded man
through His Prophets are nothing but demands of his
nature. Islam is such a system of ideology and action
which is in accordance with our nature, intelligence and
insight. Therefore, the Holy Quran describes Islam as the
“straight path.” Disobeying the teachings and commands of
Islam is indeed opposing our own nature and causing
impairment in the creation of Allah. Perfection of an
individual can be accomplished only with the help of
Islamic teachings and commands. The things that are
forbidden by Islam impair man’s individuality. Perfection of
individual and purification of the soul is the objective of
Islamic Law. Hence, the Holy Quran has declared
purification of soul as the final goal which is to be reached:

(any) Oss gecleyss Se Sige litus
“Truly he succeeds that purifies it, and he fails that
corrupts it.” (The Quran, 91:9-10)

It is stated in another place in the Quran:
Cir9:3 24) aS Yat s
“Our Lord! Send amongst them a Messenger of
their own who shall rehearse Your Signs to them
and instruct them in Scripture and Wisdom, and

purify them; for You are the Exalted in Might, the
Wise.” (The Quran, 2:129)

It is understood from the above Verse that it was
the Prophet's duty and responsibility to rehearse the Quran
before the people and teach them the Law and wisdom

78 Prophet Speaks - |

and purify them. The word “purification” itself denotes the
fact that Allah has not demanded from man that which is
against his nature.’ The only demand that Islam makes on
man is that he grooms his personality and try to develop to
perfection those virtues and ethics that have been
bestowed in his nature. The real stress in Islam is on.the
perfection of man’s personality and individuality. The actual
thing that man has to account for on the Day of Judgement
is what sort of a man he became in this world by making
use of the strengths and faculties provided to him by Allah.
The importance that Islam gives to the collective life is
because it helps the individual to perfect himself. In the
collective life, not only an individual tries to reach
perfection but also helps others reach perfection. Islam has
not given such freedom to an individual that it could harm
the collective life, nor has it given such rights and authority
to the collective life which entail in curtailing that freedom
of the individual which is required for his development in
different fields of life. Islam has maintained a balance
between the individual and the collective life. Islam is in
conformity in every aspect with the demands of the
individual and the collective life. This can be clearly
understood if Islam is studied as a system of life.

According to Islam, it is impossible to groom and
develop the human personality and individuality if the ©
object of this grooming is not declared to be achievement
of the good pleasure of Allah and that His love is the
culmination of our faith and religion. Obedience and
servitude to Allah is the real life which the human nature
always searches for. Obedience of the commands of Allah
does not mean obedience of some despotic law, but it is

1 Islam, in fact, manifests those truths which are present in man’s
nature. Islam invites man towards faith and action appealing his
intellect and wisdom and informs him about his true nature and the
demands it makes on him. This is the reason that the Holy Quran is
also known as Zikr (Remembrance and Reminder).

Prophet Speaks - 1! 79

the obedience of the laws of our nature.’ Obedience of
Allah is indeed obedience of such a Sovereign whose
throne is deep inside our own hearts. Rejection of Allah
entails in the human life losing peace and tranquility and
higher values of life, and there remains no lofty purpose of
life than just leading a covetous and luxurious life. The real
life for man lies in following the system of life bestowed by
Allah through his Prophets, and obeying and serving Him
in every segment of man’s life.

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(er-eniviu) Ores ah Gull sh % 53385158 1S
“Say: Allah’s guidance is the (only) ae and
we have been directed to submit ourselves to the
Lord of the worlds; to establish regular prayers and

to fear Allah; for it is to Him that we shall be
gathered together.” (The Quran, 6:71-72)

It means ‘that man can receive guidance towards
real life only through the Divine Guidance that the
Prophets had brought from Allah. Apart from the Quran,
this fact is mentioned in previous Scriptures too. Hence,
the Gospel says: ;

“It is written, man shall not live by bread alone, but
by every word that proceeds out of the mouth of
God.” (Mathew, 4:4)

It means that man lives by the commands of Allah and that
the real life lies in obeying His commands. The Holy Quran
avers:

1 Hence, the Divine Revelation through which we are given the Divine
Law has been described in the Quran as Hayat (Life), Rizq-e-Hasan
(Excellent Sustenance), Noor (Light), etc. Similar words have also been
used in the previous Scriptures.

80 Prophet Speaks - |
Ae oF olde gel 3S des stu eles oS gsi

i Catt
ui alter & ade
Grrspuiul) Hag Je et ele) 3

“Can he who was dead, to whom We gave life, and
a Light whereby he can walk amongst men, be like
him who is in the depths of darkness, from which
he can never come out?” (The Quran, 6:122)

In the aforesaid Verse of the Quran, Faith has been
referred to as life and following Guidance as walking in the
light. Those who do not have Faith are like a lifeless stone
and are bereft of real life. The example of the person who
does not possess the straight path of life is of that person
who is wandering in darkness without light and does not
know how to reach his destination.

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gh i ut slags! Hf ain 51 alge i wl
aaa inn coe yes ie oun enS
a sah ¥ Uplate ehh a Glas pila SI 15 25515

(a5l> ga) alee «sylees) pull 33 soul SNS ai AES
(1) Hazrat Abu Hurairah reports that the Prophet of
Allah (pbuh) said: “There is no child who is not born on his
nature. It is his parents who make him a Jew, or a
Christian or a Zoroastrian as the animal is born with a
sound and wholesome body from the womb of the animal.
Do you find any amongst them with a severed nose or
ear?” (Their ears are severed by people because of
superstition.) Then Abu Hurairah said: “If you want you
can read (the Verse of the Quran for proof): “The nature
(framed) of Allah, in which he has created man. There is
no altering (the laws of) Allah’s creations. That is the right
religion.” [Bukhari, Muslim, Abu Dawood]

Explanation: The meaning of the word Fitrat (nature) in
this Saying is Islam, because Judaism, Christianity and

Prophet Speaks - | 81

Zoroastrianism have been mentioned opposite to it. In
some of the narrations of this Saying, the words of ‘Ala al-
Fitrat al-Islam (on the nature of Islam) and ‘Ala hazihi.al-
Millat (on this Brotherhood) have been used instead of the
words of ‘Ala al-Fitrah (on the nature), which clearly prove
that the word nature used in this Saying means nothing but
Islam.

A very important fact has been pointed out in this
Saying. It is that man comes into this world with a pure
nature which is Islam. Man’s nature basically considers
Allah as his only Lord and God and is attracted to the
natural principles of the system of life which has been
revealed by Him. His nature does not relate to polytheism,
infidelity and ignorant ideologies and deeds. Man comes
into this world with a thirst to know his Lord and Creator
and worship and serve Him alone. Every child is born on
his real nature which is free from infidelity and sin. If man
were to remain on his nature, it would not be difficult for
him to accept the Islamic beliefs and teachings. He will
accept them as the person who accepts familiar things.
However, the wrong environment and his ignorant parents
corrupt his nature and make him deviate towards
polytheistic beliefs and deeds. He is like that animal who
was ‘born with sound and wholesome body, but later its
shape was altered by severing its nose and ears. Man is
not born with the ideologies of infidelity, polytheism,
atheism which are against his nature. But later on adopts
all those things which are against his nature and objective
of his creation, and thus goes astray. No person likes his
face to be disfigured by cutting off his nose or ears, or he is
made lame or blind. However, it is his utter misfortune that
man wants to remain spiritually with his disfigured nature
and even insists that he be not asked to reform and revert
back to his original nature.

This is a part of Verse 30 of Chapter 30 of the Holy
Quran. This proves that mari’s natural religion is that he
should become an obedient and devout servant of Allah,
which is known as Islam. Islam does not hurt our nature.
On the other hand it grooms and develops it. The

82 * Prophet Speaks - |

knowledge of Islam is indeed the knowledge of our nature
and the purpose of our creation. By opposing Islam, man
hurts his nature and incurs unredeemable losses both in
this world and in the Hereafter.

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igale lee pollge 1 Saket Of cyal Ub G1 Wi abd Y ps
ALD (colts ald (3) 5 UMS ke Gilad Sls US Nha Lis
ahs 5 pepe Ge ATE LAN ABH pl 5 pil
4, Opt alle gy WS Bi St pabal 5 pl SULT be jagile
(eLuse) ULL,

(2) Hazrat ‘lyadh bin Himar al-Mujashiyi reports that
the Prophet of Allah (pbuh) once said in his sermon:
“Listen, my Lord has commanded me to convey to you
whatever He has told me today which you do not know.
(He has told me that) whatever wealth that | have given to
any servant is lawful to him, and that | have created all
men in upright nature. Later, the Satans came to them and
took them away from their religion and forbid all those
things which | had made lawful, and they commanded
them to associate those things with Me for which no
evidence had been revealed.” [Muslim]

Explanation: The topic of this Saying is similar to the
previous Saying. In this Saying too, it is stressed that Allah
has created man on his upright nature. People adopt
polytheism because of the deceit and enticement of evil.
people, and make unlawful those things that have been
made lawful. Thus they are led away, both ideologically
and practically, from their nature.

In some of the narrations of this Saying, the words
Hanafa Muslimeen have been used instead of the word
Hanafa, which proves that Allah has created men as
upright Muslims, and that Islam is their natural and innate

Prophet Speaks -l 83

religion. No evidence is available for polytheism either in
any of the Divine Books or in the creations of the universe.

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GUST pol Se Qa Je le G83) Sub asta p55 jt
Ogal She Syl 55 Upash lS pal U5aad dls Say Quake

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(aot apolue -16;Le) ; -i Sad 1M Sis
(3) Hazrat Anas bin Malik narrates that the Prophet of
Allah (pbuh) said: “It would be told to a person among the
men of Hell: “if you had all the things of the world in your
possession, would you have given them all as a ransom (to
escape this punishment)?” He would say: “Yes.” (Allah)
would say: “I had made a lighter demand on you; when you
were in the back of Adam, | had taken a vow from you that
you should not associate anyone_with Me, but you did not
heed to it and you did associate (others) with Me.”
[Bukhari, Muslim, Ahmed]

Explanation: This Saying too throws the light on the fact
that monotheism is the natural religion of man, and that
infidelity and polytheism are incompatible with his nature. It
has been embedded in man’s nature that he should not
make anyone other than Allah as the centre for his acts of
worship and He is the only source of his sustenance. A
vow has been taken by Allah from every person that he
would worship and serve Allah alone and that he would
desist from polytheism. This has also been referred to in
the Holy Quran (refer Verses 172-173 of Chapter 7). Man’s
nature has been moulded in the mould of Oneness of God.
It is quite possible that after the creation of Hazrat Adam,
Allah might have created and brought before Him all the
progeny of Adam to come till eternity in some form or the
other and might have given them the knowledge of
_ monotheism and might have taken an vow from them too
that they would not worship and serve anyone other than
Allah. Although we’ might not fully remember this vow, but
its impression is found deep in our soul and conscience.

84 Prophet Speaks - J

Acceptance of monotheism is the inner voice of our
conscience. The Prophets of Allah come to revive and
remind us about this vow; they do not bring in any new
thing. The reason for not allowing this vow to remain in our
memory in its full form is that Allah wants to test us.

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(ipl saya! wot teal) Amstll Ages -gtéait
(4) Hazrat Ibn “Abbas narrates that the Prophet of
Allah (pbuh) was asked which religion out of all religions is
dearest to Allah? He said: “Uprightness which is very

simple and very easy.” [Ahmed, Al-Adab al-Mufrad,
Tabaranij

Explanation: That is, the best religion that Allah has
selected for His servants is where His servants should
scorn all false creeds found in his surroundings and
profess only the true religion, worship and serve only Allah,
adopt that system of life which has been revealed by Him
and which is very simple and very easy to follow, and
which does not teach monasticism, nor does it consider the
human body an impediment in spiritual progress that the
body should be humbled by torturing it in order to achieve
spiritual development and progress. According to Islamic
teachings there is no incompatibility between human body
and its soul. The human body, in fact, assists in the
spiritual progress if man leads his life within the boundaries
fixed by Allah.

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wed STB aU O52 DUS JIB Gol OH Ge (0)
(gylog capa Gol a>!)
(5) Hazrat Ibn “Abbas narrates that the Prophet of

Allah (pbuh) said: “The Religion is very easy.” [Ahmed, Al-
Adab al-Mufrad, Bukhari]

Explanation: In another narration reported in Musnad-e-
Ahmed it is said: “The best of the religion amongst all your
religions is that which is easiest of all.” \t is written in the

Prophet Speaks - I 85

Gospel: “Take my yoke upon you, and learn of me; for | am
meek and lowly in heart: and you shail find rest unto your
souls. For my yoke is easy, and my burden is light.”
(Mathew, 11:29-30)

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(et) bial Ged (sia 3S § Has 95
(6) It is reported by Hazrat Jabir that the Prophet of
Allah (pbuh) said: “Allah has not sent me to bring hardship

or cause affliction, but has sent me as a teacher and a
bringer of ease.” [Muslim]

Explanation: The Prophet of Allah (pbuh) said this on a
special occasion. On one occasion, the Holy Quran placed
before the Chaste Wives of the Prophet to choose either
Allah and His Prophet or the worldly comforts, and told
them that if they choose the worldly comforts, then they
have to leave the Prophet for good and if they choose
Allah and His Prophet, then they would be richly rewarded
in the Hereafter (refer Verses 28-29 of Chapter 33). The
Prophet of Allah (pbuh) decided to inform all his wives
about the aforesaid command of the Quran. So, first of all
he went to Hazrat Ayesha (may Allah be pleased with her)
and said to her: “I will be placing before you a very
important thing and | do not want you to be hasty about it
until you consult your parents.” The Prophet feared that
she might make haste and take a wrong decision, and if
she consults her parents, they will advise her suitably.
Hazrat Ayesha asked: “What is that matter?” When the
Prophet of Allah (pbuh) conveyed her the aforesaid
command of Allah, she immediately said: “O Prophet of
Allah, is your companionship such an issue that | should
consult my parents about it? | prefer Allah and His Prophet.
However, | request you not to inform your other wives
about my decision.” The Prophet of Allah (pbuh) replied:
“Whoever among them enquires about it, | shall tell her
about your reply. Allah has not sent me to bring hardship
and affliction but has sent me as a teacher and a bringer of
ease.” From this, it is very clear that the nature of the

86 Prophet Speaks - |

Prophet of Allah (pbuh) is that of a kind and merciful
teacher and he teaches only those things which are
beneficial to the people. His only desire was to bring all the
people on the straight path and for this purpose he used to
adopt all possible ways and means which were in his
possession.

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gS 25 lt 525 DER ASH G55 G55 Galil dad an
eSil le Yo A; pal O56 Y AS oxudl de 1pei5) fol

di osif 4 ge silly pas 5S 5 Bal Blam Ogbdi
(felice (gylees) dill; BE dye Sud

(7) | Hazrat Abu Musa Ashari says that once we were
travelling with the Prophet of Allah when people began to
pronounce the Takbeer (laudation) very loudiy. The
Prophet of Allah said: “O people, be kind to your souls.
You are not calling the One who is deaf or who is absent.
You are calling the One who hears and sees and is with
you. The One whom you are calling is nearer to: you than
the neck of your camel.” [Bukhari, Muslim]

Explanation: It is very clear from this Saying that the
religion brought and taught by the Prophet of Allah (pbuh)
is compatible with human nature and intellect; it cannot be
said that it is against the human nature or human intellect.

eERK

87 —
PERCEPTION OF ALLAH

The central point of the entire ideological and practical
system of Islam is Faith in Allah. All other beliefs and
teachings are, in fact, its branches. Faith in-Allah indeed
strengthens all other beliefs and teachings. If this central
point is ignored, there will not remain any sense in
anything and the entire ideological and practical system of
Islam will be rendered chaotic.

In Islam, Faith in Allah does not mean just to
believe in the existence of Allah. Rather, this faith has a
complete and correct perception of the Entity of Allah and °
His Attributes. This perception has a deep relationship with
our lives. Hence, Islam not only takes the help of Faith in
Allah to purify the souls and rectify the morality, but has
also declared-it to be the basis and foundation for human
activities and human civilization.

According to the perception of divinity that Islam
presents, God can be only that entity who is self-sufficient,
omnipotent, eternal, omniscience, wise, merciful,
beneficent, who controls life and death, losses and profits,
sustainer and cherisher of all, and who takes account of
the human beings having total power to punish and
reward. Divinity is indivisible and it is not correct to pollute
it with the false perception of incarnation and begetting. All
the attributes of divinity can be united only in one entity
and that is-the entity of Allah. Allah is High above all;
everything in the universe is dependent on Him; He alone
controls and sustains the universe; and He is the
possessor of inexhaustible treasures. It is man’s duty to
recognize His greatness, obey Him alone, fear Him alone,
beseech Him alone, trust Him alone, supplicate Him alone
when in difficulty and trouble, and have a firm belief that he
has to return to Him and that He will take account of all his
deeds that he performed in the world on the Day of

88 Prophet Speaks - |

Judgement and reward and punish according to the nature
of his deeds. This is known as the belief in Oneness of
God (monotheism) which was preached by every Prophet
sent by Allah.

The belief in monotheism deeply influences human
life. Faith in Allah compels man to obey the laws and
commands of Allah and creates in him a sense of
Tesponsibility. The person who believes in Allah always
remembers that he is always under the watchful eyes of
Allah and that he cannot escape from his hold and
accountability. Therefore, whether he is alone or in a
crowd, he always fears Allan and obeys His laws and
commands. Further, this Faith in Allah takes him to the
highest rank of morality, and he shuns narrow-mindedness
and haughtiness. He fully comprehends that the entire
universe belongs to Allah, and therefore, his friendship and
enmity will not be personal but will be for the sake of Allah
alone. Thus, the sphere of his love, mercy and service gets
wider. He fully understands that every good thing that he
possesses is from Allah and hence he should not be
haughty and arrogant; Faith in Allah develops in him
humility and not haughtiness and arrogance. Faith in Allah
takes man to the zenith of self-respect ‘and self-esteem,
and he becomes fearless and does not bow to other false
powers, because he believes Allah alone to be the
Possessor of all powers. Thus, man begins to obey Allah's
commands quite fearlessly.

Faith in Allah makes man believe that Allah is Self-
Sufficient and Just; that His Law is unbiased; that none
else has the power to interfere in His Divinity and save any
wrongdoer from His Wrath; and that he can achieve
salvation only through the good deeds and Allah’s Mercy.
With this belief man never becomes complacent nor does
he groom false hopes and desires. Faith in Allah also
makes man believe that Allah is the Possessor of
inexhaustible treasures and powers and hence, he never
gets disheartened. It develops in him that power of
patience, constancy and perseverance that help him
confront with courage the greatest of the material powers.

Prophet Speaks - | . 89

It also cleans his heart of the impurities of avarice and
develops instead contentment. Though he seeks opulence
from Allah, but never adopts devious methods to acquire it,
because he fully understands that it is Allah Who bestows
opulence or indigence according to His Wisdom, and thus
remains contented with whatever is bestowed on him and
keeps on discharging his obligated duties.

Faith in Allah

de Lah gw abl hts dU IE Bak gH Se ()

oS 2

5 sts 5 Sue eas Gf 5 abn a Y Of ase td

(ples 5 Ble) Gass agia 5 galls BgS 4M SLE! 5 Split! all
(1) It is narrated by Hazrat Ibn Umar that the Prophet
of Allah (pbuh) said: “The foundation of Islam has been
laid down on five things: (1) Bearing witness that there is
no god but Allah and that Muhammad is Allah's servant
and His Prophet; (1) Establishing prayers; (3) Payment of
Zakat (poor-due); (4) Performance of Hajj; and (5) Fasting
in the month of Ramazan.” [Bukhari, Muslim]

Explanation: These are the five pillars on which the
structure of Islam is built. Believing Allah to be the only
God means that man shall believe that Allah alone is
worthy of our worship and service; He alone is our Lord,
Master and Ruler; everyone and everything is dependent
on Him. The desire to know Him and seek Him has been
embedded in our nature; He alone can be the centre of our
struggle and striving, and there is none else who can
become the objective of our life.

3 We can obtain knowledge about Allah only through
His Prophets. The Prophets tell us how to live according to
~ the Will of Allah. Therefore, belief in the Prophets is also
necessary along with the belief in Allah. The last and final
Prophet is Hazrat Muhammad (pbuh). To obtain the correct
_ system of life, it is essential to have faith in. Prophet

90 Prophet Speaks - |

Muhammad (pbuh) and accept his guidance, because he
is the last representative of Allah on earth.

Prayers, on the one hand, are the remembrance
and worship of Allah and, on the other, they are
declaration and manifestation of our servitude to Him. The
Prayers daily refresh Allah’s remembrance and the belief
of His omnipresence, and creates love for Him in our
hearts. Prayers keeps on reminding us that a day would
come when we have to present ourselves before Allah’s
court and give account of our life, and to give good
account we have to lead our entire life in the obedience
and servitude of Allah.

Through Fasting, we can control our desires. When
we achieve this control, we never give preference to other
things over the Will of Allah. To achieve Allah’s good
pleasure, we can turn away from every undesirable thing
and sacrifice every comfort. We develop such sense of
duty and responsibility that we cannot act against the Will
of Allah.

The Zakat (poor-due) reminds us the rights of the
servants of Allah. Zakat removes love of wealth from our
hearts. It increases our sense of ethics and gives us the
wealth of purity of self and broad-mindedness. The worst
prison for -man is the locker-rooms and strong-rooms
where his spirit and soul gets imprisoned along with his
wealth. As a lamp spends its oil liberally to light up its
environment, similarly man, on the one hand, serves his
fellowmen by spending his wealth liberally and, on the
other hand, purifies his soul and achieves real happiness.

Hajj implants in our hearts Allah’s Greatness and

_ His love. It creates permanent love in our hearts for Islam.

Hajj prepares us to struggle and strive for the supremacy
of Islam.

Prophet Speaks - | 91
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(2) It is reported by Hazrat Anas bin Malik: “We had
been forbidden to ask the Prophet of Allah (without any
particular necessity) about anything. Hence, we desired
that an intelligent bedouin could come and ask him and we
could listen. So, one of the people of the desert (a
bedouin) came and said: “O Muhammad, your emissary
came to us and told us that you claim that Allah has sent
you as His Prophet.” He (the Prophet) said: “He spoke the
truth.” Then he asked: “Who created the heavens?” He
(the Prophet) said: “It is Allah.” He asked: “Who created
the earth?” He said: “It is Allah.” Then he asked: “Who

92 Prophet Speaks - J

erected these mountains and who made whatever is made
in them?” He said: “It is Allah.” Then he asked: “By that
Entity Who has created the heavens and the earth and
erected these mountains, has Allah sent you?” He said:
“Yes.” He said: “Your emissary said that five prayers in day
and night are obligatory on us.” He said: “He spoke the
truth.” He said: “By Him Who has sent you as a Prophet,
has Allah commanded about it?” He said: “Yes.” He said:
“Your emissary said that Zakat is obligatory in our wealth.”
He (the Prophet) said: “He spoke the truth.” He asked: “By
the Entity Who has sent you as the Prophet, has Allah
ordered you so?” He said: “Yes.” He said: “Your emissary
said that it is also obligatory every year to fast in the month
of Ramazan.” He said: “He spoke the truth.” He asked: “By
the Entity Who has sent you as the Prophet, has Allah
ordered you about it?” He said: “Yes.” He said: “Your
emissary also told us that Hajj of the House of Allah
(Ka‘ba) is obligatory on those who can afford to reach it.”
He said: “He spoke the truth.” (The narrator) says that that
person turned back saying: “By the Entity Who has sent
you with the Truth, | will neither add anything to it (on my
own) nor will | subtract anything from it.” Hence, the.
Prophet (pbuh) said: “If he has told the truth, then he is
sure to enter Paradise.” [Bukhari, Muslim]

Explanation: That is, | have been sent as a Prophet by that
Allah who has created the heavens, the earth and the
entire world.

That is, Hajj is obligatory on those who can afford
to travel to Makkah.

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(3) It is narrated by Hazrat Ali bin Abu Talib that ne
Prophet of Allah (pbuh) said: “No person can be a Believer

Prophet Speaks - | i 93

till he does not have faith in four things: Bear witness that
there is no god but Allah and that ! am, Muhammad, is the
Prophet of Allah; He has sent me with Truth; have faith in
death (that it is sure to come); have faith in resurrection
after death; and have faith in fate.” [Tirmizi]

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(sta) weal fd alll

(4) Hazrat Sufiyan bin Abdullah Thaqgafi narrates: He
says that | asked: “O Prophet of Allah, tell me about a
(comprehensive) thing about Islam that | need not ask
anyone else about it after you.” He said: “Say, 1 believe in
Allah and then be steadfast. ” [Muslim]

Explanation: In a few words, the gist of the entire Islam has
been presented in this Saying. Faith in Allah is indeed the
foundation of Islam. Faith in Islam does not mean just to
believe in the existence of Allah; rather, it is essential to
believe in all the Attributes and Rights of Allah. Only that
person would achieve success and salvation who believed
in Allah, and believed Him to be the Creator, Cherisher and
Sovereign and showed constancy in this belief and no
power or fear or avarice could make him deviate from the
Faith. It is a good fortune to be steadfast after declaring
Faith in Allah and making a promise to serve Him alone.
The Holy Quran says: “Verily those who say, ‘Our Lord is
Allah,’ and remain firm (on the Path) — on them shall be no
fear, nor shail they grieve. Such shall be Companions of
the Garden, dwelling therein (for aye); a recompense for
their (good) deeds.” (46:13-14) In another place, it is
stated: “Those who say, ‘our Lord is Allah,’.and, further,
stand straight and steadfast, the angels descend on them
(from time to time); ‘Fear you not!’ (they suggest), ‘Nor
grieve! But receive the Glad Tidings of the Garden (of
Bliss), that which you were promised! We are your
protectors in this life and in the Hereafter; therein shall you

94 Prophet Speaks - |

have all that your souls shall desire; therein shall you have
all that you ask for.” (The Quran, 41:30-31)

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(Giecaiad! 4 -aiials aly Lateals al 118 se
(5) Hazrat Abu Hurairah reports that the Prophet of
Allah (pbuh) said: “The Satan comes to any one of you and
says: Who created that thing? Who created that thing?
Until he asks, who created your Lord? When the situation

reaches this stage, he should stop and seek the protection
of Allah.” [Bukhari, Muslim]

Explanation: That is, the Satan makes evil suggestions in
the minds of the people. He suggests when Allah is the
Creator of all things, there should be a creator of Allah too.
When such thoughts develop in the: mind, we should
immediately know that these are the evil suggestions of
Satan and seek protection of Allah and remove such
thoughts from our mind. The Quran also suggests that in
the event of evil suggestions of Satan, we should seek
Allah’s protection and take His refuge (refer Verse 36 of
Chapter 41, Verses 98&99 of Chapter 16, Chapter 96, and
Chapter 114).

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(6) It is reported by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “People will be asking
questions to each other till they say that all the creatures
were created by Allah; well who created Allah? When any

person finds himself in such a position, he should say: “I
believe in Allah and His Prophets.” [Bukhari, Muslim]

Prophet Speaks - | 95

Explanation: This teaching is imparted to those who
believe in Allah and His Prophet. It is being instructed that
when a Believer comes across such faithless talks, he
should reject them by saying that he believes in Allah and
His Prophet and that he cannot get involved in such
useless discussions.. That entity cannot be God who-
requires a progenitor. Only fools and faithless persons

indulge in such loose talks. :

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(7) It is reported by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “People will be asking
questions to each other till they say that all the creations
were created by Allah; well who created Allah? When
people talk in this fashion, say: “Allah is One. He is Eternal
and Absolute. He begets not, nor is He begotten and there
is none like unto Him. Then spit thrice on his left, and seek
protection of Allah from Satan, the cursed one.” [Abu
Dawood] ;

Explanation: It means that when people begin to engage
themselves in frivolous talks and get entangled in
nonsensical questions like when Allah has _ created
everything, who created Allah, you should recite Chapter
112 (Surah /khias) of the Holy Quran, in which the
fundamental Attributes of Allah have been described. The
first Attribute of Allah which has been described in Surah
Ikhlas is that He is One, and none is like Him. So to
compare Him with other creations and raising the question
as to who created Him is unjustifiable. Then it is stated that
He is Eternal, Self-Sufficient and Absolute, and hence .
there cannot be any defect in His Person. Therefore, the
question does not arise as to who His creator is. If there

96. Prophet Speaks - |

were to be a creator of Allah, then He would not remain
self-sufficient but would be dependent on others for His
existence, and He cannot be declared Absolute. God or
Allah can be only that entity who is not dependent on
others for His existence, who is Eternal and does not have
any associates, because for eternity perfection is required
and for perfection unity or oneness is required. When we
believe in several gods, the power and authority would get
distributed between them, and we cannot say about any
one god that he is the master of absolute authority and
power. When the power and authority gets restricted, then
no god could remain great and master of perfection.
Hence, it should be accepted that Allah is One; He is Self-
Sufficient, Absolute and Eternal; and the question of there
being a creator of Him does not arise at all.

Then, it is stated that “He begets not, nor is He
begotten and there is none like unto Him.” It is quite
evident that the entity who is One and none is like unto
Him cannot be a father or son of anyone else. If it is
believed that He has offspring, then His Oneness would
not remain.

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(8) Hazrat Uthman bin “Affan narrates that the Prophet
of Allah (pbuh) said: “The person who died in such a state
that he (surely) knew that there was no god but Allah, shall
enter the Paradise.” [Muslim] :

Explanation: The last abode of the person who believes in
monotheism (Oneness of God} is Paradise. The entire life
of the person who has the knowledge about the Oneness
of God is moulded in the mould of monotheism. Hence,
such a person becomes eligible for the greatest gift of
Allah (Paradise). If a believer in monotheism is unmindful
of the practical demands of monotheism in his life, he
might have to face punishment from Allah before entering
the Paradise or Allah might forgive him altogether. Persons

Prophet Speaks - | 97

should not get deceived that just believing in monotheism
is enough and that they need not believe in the
Prophethood. Without the guidance of the Prophet, a
person can neither acquire ° full knowledge about
monotheism, nor would he be able to know about the
practical demands of monotheism. It is also the demand of
the monotheism itself that man should believe in the
Prophethood.

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(9) This is narrated by Hazrat Abu Zar. He says that: “I
went to the Prophet of Allah (pbuh). He was asleep
covering himself with a white piece of cloth. Then | went
again when he had woken up. He (the Prophet) said:
“Whoever says “There is no god but Allah,” and then died
on it he shall certainly enter the Paradise.” | said: “Even if
he had committed fornication and even if he had
committed theft.” He said: “Yes, even if he had committed
fornication and even if he had committed theft.” | (again)
said: “Even-if he had committed fornication and even if he
had committed theft.” He said: “Yes, even if he had
committed fornication and even if he had committed theft.”
| again said: “Even if he had committed fornication and
even if he had committed theft.” He said: “Yes, even if he
had committed fornication and even if he had committed
theft; in spite of Abu Zar.” [Bukhari, Muslim] ‘

Explanation: The topic of this Saying is similar to the topic
of the previous Saying. The final abode of the person who
dies with a firm belief in monotheism is Paradise. This
Saying further throws light on the fact that man has innate

98 Prophet Speaks - |

human weaknesses and a Believer can also commit
mistakes and sins, but his nature cannot be rotten. As
soon as he commits a mistake he tries to redeem it and
never insists on it. Allah grants him with the wherewithal of
tepentance and internal and external purification. With the
belief in monotheism, it is impossible for a monotheist to
stick on.to the sins and wrongdoings.

One should not get deceived from this kind of
Sayings that except for monotheism, Islam does not give
importance to other beliefs, duties, rights and
responsibilities. The only objective of such Sayings is to
stress that Islam gives fundamental importance to
monotheism. The main objective of the Prophets has been
to bring out the humanity from the servitude of many false
gods to the servitude of One True God. Hence, the person
who knows this fact the: there is no Divinity in anything
other than the True One God, and that he has to worship
and serve only Him, he ‘will certainly try to walk the straight
path and try to discharge all his duties towards his Creator
and those obligated on him concerning fellowmen and
other creatures.

That is, however bad Abu Zar feels he shall enter
the Paradise. The Prophet of Allah used to impart such
teachings only to those who had perfected their Islamic
knowledge and knew what Islam is, what is: to be believed
and what are the duties and rights to be discharged and -
fulfilled. He had instructed not to narrate such Sayings
before commonality in order that they might not get
mistaken and develop any kind of false notions.

Sacrosanctity and Holiness of Allah

Prophet Speaks - | 99
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(1) Hazrat Abu Hurairah narrates that the Prophet of
Allah (pbuh) said: “Allah says: The child of Adam (man)
denied Me though he should not have done it, and he
abused Me though he should not have done it. His denying
Me is in the sense that he says that as (Allah has) created
me for the first time, He will never resurrect me (after
death) though creating him for the first time was not as
easy as creating him the second time. His abusing Me is,
that he says that Allah has adopted a son although | am
One, Eternal and Absolute; | beget not, nor am | begotten -

and there is none like unto Me.” [Bukhari, Muslim, Ahmed,
Abu Dawood, Nasai]

Explanation: It is My promise that | shall give life to the
people after their death, and then | shall take account of
their deeds. But there are some who deny Me by denying
the life after death and falsify My Greatness under which
this entire universe has been created, although if they had
contemplated they would have easily understood that how
can I, Who gave them life in the first place, be unable to
give them life again after their death. .

Saying that Allah has offspring is denial of His
Greatness and nullifying His Attributes of Oneness,
Eternity and Omnipresence.

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(2) Hazrat Abu Musa Ash‘ari reports that the Prophet
of Allah (pbuh) said: “There is none who has such patience
and constancy than Allah to suffer the annoying and
offensive talks; people claim progeny for Allah and still He

100 Prophet Speaks : I

keeps them in good health and gives them sustenance.”
[Bukhari, Muslim]

Explanation: If Allah wishes He can destroy a person for
his bad deeds and when he is committing a bad deed. But
it is His Mercy and Forbearance that Allah gives man
enough latitude to mend himself and provides him with
sustenance too.

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(3) Hazrat Abu Hurairah narrates that the Prophet of
Allah (pbuh) said: “Allah says: Abusing the time, the child
of Adam (man) ‘hurts Me, because | am the Time; power
and authority is in My Hands, and | am the One Who
alternates the night and the day.” [Bukhari, Muslim,
Ahmed] 4 *

Explanation: Time does not exist. It is just an annexation.
Alternation of night and day and every kind of regulatory
power and the right of disposal is under Allah’s contro! and
authority.‘ At the time of a calamity or difficulty if man
abuses time he is actually abusing Allah because Allah
alone has the power and authority over all things including
the Time.

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Prophet Speaks - | 101
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(4) Hazrat Zaid bin Khalid Juhani says that the Prophet
of Allah (pbuh) led the Fajr prayers in Hudaibia at the dawn
of the night in which rain had fallen. When he finished the
prayers he turned towards the people and said: “Do you
know what your Lord has said?” They said: “Allah and His
Prophet know better.” He (the Prophet) said: “He (Allah)
has said that some of my servants believed in Me and
some turned Unbelievers. Whoever said that the rain fell
because of the Mercy and Beneficence of Allah believed in,
Me and denied the stars, and whoever said that the rain
fell on us because of that and that star, he denied Me and
believed in the stars.” [Bukhari, Muslim]

Explanation: It has been made clear in this Saying that
man’s destiny, his loss and benefit, or falling of rain,
everything is in the hands of Allah and that there is none
other than Him who performs these and ail other acts. To
believe that rain falls due to the working of some star or the
other and to forget the power, glory, mercy and
beneficence of Allah on such occasions is a great insult to
Him. There is no denying of the existence of the stars and
other planets and their usefulness in the overall Scheme of
Allah, but they are helpless and obedient creatures of Allah
and have no power to influence anything or cause things to
happen. Everything is under the control and authority of
Allah, and we should depend on Him alone and all our
hopes should be attached to Him alone.

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(5) Hazrat Abu Zar ‘says that the Prophet of Allah

(pbuh) said: “Almighty Allah forgives His servants if there is
no barrier.” People asked: “What is the barrier, O Prophet

102 ; Prophet Speaks - |

of Allah?” He said: “That someone dies when he is a
polytheist.” [Ahmed, Baihaqi]

Explanation: If a person believes in some other entity as
god apart from Allah, and begins to associate it in Allah's
Divinity and attached all his hopes with it, then he creates
such a barrier between him and the True God that he no
longer remains entitled for the Mercy and Forgiveness of
Allah. If he repents and begins to believe, worship and
serve Allah again, Allah will certainly forgive him. But if he
dies in the state of polytheism, he will not find any of his
actions worthy and strong enough to remove the barrier
that he has created between him and His God.

Mercy and Forgiveness

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(1) It is reported by Hazrat Abu: Hurairah that - the
Prophet of Allah said: “When Allah created the creation, he
wrote in His Book, which is with Him in the-heavens, that
My Mercy has SUPIOMTIAey over My Wrath.”
“[Bukhari, Muslim, Tirmizi]
_ Explanation: In another narration the words “My Mercy has
preceded My Wrath” have been used. It means that Allah's
Mercy has supremacy. It is His Mercy that He created
mankind and established a chain of Prophethood and
Revelation for its guidance. It is His Mercy that He does
not seize the wrongdoers and oppressors immediately, but
gives them time and opportunity to repent and mend
themselves. People deny Him and still He sustains them.
They reject His Guidance and persecute His Prophets, still
His punishment does not descend on them instantly and
He gives them all the time to think and mend their ways.
His Mercy will manifest fully in the Hereafter where He will
adjudicate. The Holy Quran also declares: “My Mercy

Prophet Speaks - | : 103

extends to alf things” (7:156). Allah's Mercy has the
fundamental role in His Scheme of Things and not His
Wrath. The entire system of the universe is established on
Mercy and Justice of Allah. His Wrath descends only on
those who exceed the limits of rebellion and oppression.

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(2) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “There are one hundred
Mercies of Allah, out of which He has bestowed one part
on mankind, Jinns, animals and the creatures of the earth,
because of which they love and show mercy to each other
and because of this a wild anima! shows affection and
compassion to its progeny. And He has reserved ninety-
nine mercies with which He will show compassion towards

His servants on the Day of Judgement.”
[Bukhari, Muslim, Tirmizi]

ROA Wherever and in whatever form this love
and mercy are manifested, it is indeed the effects of Allah’s
Mercy which He: has bestowed on this world. Allah's
complete Mercy will be manifested in the Hereafter. Those
wha are / negligent of the Hereafter here would find
themselves deprived of Allah’s Mercy there.

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104 , Prophet Speaks - |

(3) Hazrat Umar. bin al-Khattab says that a few
prisoners were brought to the Prophet of Allah (pbuh). A
woman was noticed amongst these prisoners from whose
breasts milk was flowing and she was searching for her
baby. Whenever she found a baby amongst the prisoners,
she used to pick it up and breastfeed her. The Prophet of
Allah (pbuh) said: “What do you think; can this woman
throw her baby into the fire?” We said: “No. She will not
throw her baby (into the fire) if she has the power to do so.”
He said: “Allah is more compassionate on His servants
than this woman is on her baby.” [Bukhari, Muslim]

Explanation: Because of His Mercy and Compassion Allah
has sent His Prophets and Books for the guidance of His
servants. Moreover, He does not immediately chastise
those who ignore His Guidance and follow the untruth, but
gives them respite after respite to repent. In spite of it, if
some people want to remain away from the Truth and the
Guidance, He doés not force them to accept it.

In another narration, the words: “None shall get
ruined in‘spite of Allah except that person who is bound to
be ruined” have been used. Allah is not the source of
destruction, but is a treasure of mercy and beneficence. He
is such a refuge that can be fully trusted. In such a
situation if someone gets ruined then it is because of the
ruination that he himself has created. Allah will not protect
and save that person who prefers his own destruction over
his salvation and success. Allah is not bounded by His
Mercy that he cannot ignore it and act according to justice
and fair play.

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Prophet Speaks - | 105

a AT ooo Aspe ABT iets
A It : narrated by Hazrat Abu Zar al-Ghiffari that the
Prophet of Allah (pbuh) said: “Allah says that: Any who
performs one good deed shall be rewarded ten times and |
shall award him even more, and any who commits a bad
deed shall be requited only once or | shall forgive him.
Whoever comes near Me to the extent of the span of a
hand, | shall be nearer to him to the extent of an arm’s
length, and whoever comes near Me to the extent of an
arm’s length, | shall be nearer to him to the extent of two
arms’ length, and whoever comes walking towards Me, |
-shall rush towards him. Whoever meets me with the earth-
full of sins, | shall meet him with the like quantity of
forgiveness, on the condition that he shall not have
associated anyone else with Me.” [Muslim, Tirmizi]

Explanation: That is, the Mercy of Allah is always eager to
reach towards His servants, if they proceed towards Him
and respond to His calls hopeful of gaining His Mercy.

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(5) Hazrat Abu Hurairah says that the Prophet of Allah
(pbuh) narrating from his Mighty and Exalted Lord said: “A
servant committed a sin and said: ‘O Allah, forgive my sin.’
Almighty and Exalted (Allah) said: ‘My servant committed a

106 Prophet Speaks - I

sin and he knew that there is his Lord who forgives the sin
and calls to account the sin.’ After sometime, he again
committed a sin and said: ‘O Allah, forgive my sin.’
Almighty and Exalted (Allah) said: ‘My servant committed a
sin and he knew that there is his Lord who forgives the sin
and calls to account the sin.’ After sometime, he again
committed a sin and said: ‘O Allah, forgive my sin.’
Almighty and Exalted (Allah) said: ‘My servant committed a
sin and he knew that there is his Lord who forgives the sin
and calls to account the sin; (if this is the state of your
reverting back to Me) do whatever you want to do, | have
forgiven you.” [Bukhari, Muslim]

Explanation: Hence, it is the right of this servant on Me that
| should forgive his sin and should not withhold My Mercy’
from him.

The repentance described in this Saying does not
mean the formal repentance but means the pure and real
repentance. A Believer too sometimes commits sin, but as
“soon as he commits it he immediately remembers the

Lordship of Allah and His wrath and punishment, and
‘sincerely repents and Allah too forgives him. Anyhow,
because of human weakness, he commits sins again and
again, but never forgets the Wrath and punishment of Allah
and repents again and again and tries to walk on the
straight path of Allah as far as possible. Such a person
becomes eligible for the Mercy and Forgiveness of Allah
even if he were to commit mistakes and sins again and
all \

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(6) It is narrated by Hazrat Thauban that | have heard
the Prophet of Allah (pbuh) saying: “I do not like to have

Prophet Speaks - | 107

the entire world in exchange for this Verse: ad wate &
* ee ost a dn &y * hn 3055 Goths 9 aged le sal
aaa Spal Fr) ay “O my Servants who have transgressed

against their souls, despair not of the Mercy of Allah; for
Allah forgives all sins for He is Oft-Forgiving, Most
Merciful.” (The Quran, 39:53) A person asked: “Well, even
that person who is polytheistic?” The Prophet of Allah
remained silent (for a while) and then said thrice: “Listen,
even he who is polytheistic.” [Ahmed]

Explanation: That is, those who have transgressed their
souls by committing sins and disobedience should not
despair of the Mercy of Allah, because Allah can forgive
even the greatest of the sins of polytheism if a polytheist
repents and reverts back to the worship and servitude’ of
One True God.

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(7) Hazrat Abu Hurairah says that once the Prophet of.
Allah (pbuh) stood up to perform prayers and we too stood
up along with him. One Bedouin said during the prayers:
“O Allah, Have mercy on me and mercy on Muhammad
and do not show mercy on anyone else.” After the
completion of the prayers, the Prophet said to the Bedouin:
“You narrowed down a very vast and extensive thing.”
[Bukhari]

<

Explanation: That is, the Mercy of Allah is very extensive
and vast; why did you narrow it down only to two persons?

108 Prophet Speaks - |

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(8) Hazrat Jabir narrates that the Prophet of Allah
(pbuh) said: “The good deeds of any person amongst you,
including me, cannot take him to the Paradise, nor can it
save him from the Fire (of the Hell) except with the Mercy
of Allah.” {Muslim]

Explanation: Man cannot reach excellence and perfection
in the performance of worship and servitude of Allah in
spite of his best efforts; there always will remain some
shortcomings and defects. Hence, it is the Mercy of Allah
alone which overlooks all these defects and with its help
alone man can achieve success and salvation in the
Hereafter.

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(9) It is reported by Hazrat Anas that the Prophet of
Allah (pbuh) said: “When any servant (of Allah) turns to
Allah in repentance, Allah becomes happier than that
person amongst you who loses his mount along with the
food and water, and after extensive search lies down
under the shade of a tree disappointed, and while lying
down thus disappointed he finds his mount standing near
him and he catches hold of its rope and cries out with
delight and happiness: ‘O Allah, You are my servant and |
am Your Lord; commits this mistake because of extensive
happiness.” [Muslim]

Prophet Speaks - | 109

Explanation: That is, because of extensive happiness,
utters wrong words. In this Saying, the vast and extensive
Mercy of Allah has been described. In the Gospel too, we
find very impressive similitudes of Allah’s Mercy and
Forgiveness. For example; it is stated in one place: “How
think ye? If a man have an hundred sheep, and one of
them be gone astray, doth he not leave the ninety and
nine, and goes into the mountains, and seeks that which is
gone astray? And if so be that he finds it, verily | say unto
you, he rejoices more of that sheep, than of the ninety and
nine which went not astray. Even so it is not the will of your
Father which is in heaven, that one of these little ones
should perish.” (Mathew, 18:12-14) In another place citing
the example of a sheep, it is stated: “/ say unto-you, that
likewise joy shall be in heaven over one sinner that
repents, more than over ninety and nine just persons,
which need no repentance.” (Luke, 15:7) Similarly, another
similitude has been given of that son who. was
unscrupulous and had wasted all his wealth in riotous
living. When he was in distress, he said: “/ will arise and go
to my father, and will say unto him, Father, | have sinned
against heaven, and before thee, and am no more worthy
to be called thy son; make me as one of thy hired servants.
And he arose, and came to his father. But when he was
yet a great way off, his father saw him, and had
compassion, and ran, and fell on his neck, and kissed him.
And the son said unto him, Father, | have sinned against
heaven, and in thy sight, and am no more worthy to be
called by son. But the father said to his servants, bring
forth the best robe, and put it on him; and put a ring on his
hand, and shoes on his feet; and bring hither the fatted
calf, and kill it; and let us eat, and be merry, for this my son
was dead, and is alive again; he was lost, and is found.
And they began to be merry.” (Luke, 15:18-24)

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110 Prophet Speaks - |
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(10) Hazrat Ibn Umar narrates that the Prophet of Allah
(pbuh) said: “(On the Day of Judgement) Allah will bring
the Believer near him, will cover him with his covering and
will conceal him. Then (Allah) will say: ‘Are you aware of
this sin? Are you aware of this sin?’ He (the Believer) will
say: “Yes, my Lord’ (I am well aware of them), and thus
Allah will make him confess to all his sins and he will think
in his soul he will be ruined (because of his sins). He
(Allah) will say: ‘I had kept hidden your sins in the world
and today | am going to forgive you.’ He will be given the
record of his good deeds. As for the Unbelievers and
hypocrites, they will be summoned before all the creations
and (a proclamation will be made that) ‘these are the
people who had related falsehood towards their Lord;
indeed Allah’s Wrath is on the oppressors.” [Bukhari,
Muslim]

Explanation: That is, Allah will take him under his
protection and save him from humiliation.

If the Believer is indeed a true Believer and had not
been an oppressor and a rebel, then Allah will treat him
with kindness and mercy on the Day of Judgement. Allah
will forgive all those wrongs that he might have committed
due to human weakness and will save him from the
humiliation of the Day of Judgement. On the contrary, the .
Unbelievers and the hypocrites will be humiliated and
disgraced publicly before all the creations of Allah on the
Day of Judgement and will certainly face the Wrath and
Punishment of Allah.

Prophet Speaks - | 111

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(11) It is reported by Hazrat Ayesha that the Prophet of
Allah (pbuh) said: “Allah is indeed Kind and Gentle, and
likes kindness and gentleness, and grants on (show of)

kindness that. thing which He does not grant either on
harshness and or grant on any other thing.” [Muslim]

Explanation: It is understood from this Saying that Allah
likes the attitude of kindness and gentleness, and He helps
those who are kind and gentle, because He Himself is Kind
and Gentle. His Anger and Wrath are reserved only for the
evil-mongers, evildoers and oppressors, though Allah gives
sufficient respite to the evildoers too so that they could
repent and adopt the straight path. However, when ‘their
rebellion exceeds the limit, they become the victim of
Allah’s Wrath and Anger. In addition to Allah being Kind
and Gentle, He is also Just and Equitable, and none can
escape His justice.

Greatness of Allah

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(1) Hazrat Abu Musa al-Ash‘ari says that the Prophet
of Allah (pbuh) stood amongst us and said four: “The
Mighty and Exalted Allah never sleeps and neither is it
compatible with His, Greatness that He should sleep; He
raises and lowers the scale (of justice); the deeds of the
night in the day,.and the deeds of the day in the night are
placed before Him.” [Ibn Maaja]

112 Prophet Speaks - [

Explanation: Allah is never negligent; He neither sleeps
nor slumbers: “No slumber can seize Him nor sleep” (The
Quran, 2:255). He is free of all such human weaknesses.
Moreover, every power is concentrated in Him; He lowers
and rises whomsoever He likes; He grants more
‘sustenance to some and gives measured sustenance to
some. All His decisions are wise, just. and equitable,
although man, because of his defective intelligence,
cannot comprehend them fully. Allah’s Greatness and
Sovereignty is such that all the deeds and working of man
are placed before Him, though He has direct knowledge of
all things.

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(2) It is narrated by Hazrat Abu Musa al-‘Ash‘ari that
the Prophet of Allah (pbuh) said: “Allah never sleeps and
neither is it compatible with His Greatness that He should
sleep; He raises and lowers the scale (of justice). His veil
is the glow (that is between Him and His creatures) and if
He were to raise it, the August Splendour of His Face.
would burn down everything within the sight.” Then Hazrat
Abu Ubaida recited (the Verse of the Quran): “When he
(Moses) came to the (Fire), a voice was heard: ‘Blessed
are those in the Fire and those around: And Glory to Allah,
the Lord of the Worlds.” (The Quran, 27:8)

[Muslim, Ahmed, Ibn Maaja}

Explanation: It is understood from this Saying that if the
human eyes are not able to see Allah, it is not because
that some veil or darkness is in between; rather, the actual
reason behind it is that Allah’s Greatness and Splendour
are acting as veils in the same manner as the sun’s rays
and its luminosity act as veils to sun itself. When Prophet

Prophet Speaks - | 113

Moses (pbuh) expressed ‘his desire to see Allah, he could
not bear with it and fell unconscious and the mountain was
blasted away (refer The Quran, 7:143).°

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(3) Hazrat Abu Zar reports that the Prophet of Allah (pbuh)
said: “I see that which you do not see and | hear that which
you do not hear. The sky is sputtering and it is bound to
sputter. There is no space measuring four fingers in the
sky where there is no prostrating angel. If you were to
know the things that | know, you would laugh less and
weep more and would not enjoy your wives in your beds
and would have run towards Allah crying loudly into the
valleys.” Hazrat Abu Zar says: “Would it be | happened to
be a tree, which would have been cut down (from its
roots).” [Tirmizi, lbn Maaja, Ahmed]

Explanation: The Greatness, Glory and Splendour of Allah
have been described very impressively. The best way of
explaining subtle and imperceptible reality is to talk about
the effects that it bears on the exterior environment than
talking directly about it. It is the capacity and power of’
endurance of a Prophet which gives him strength to keep
his senses intact after gaining direct and real knowledge of
the things hidden to the ordinary mortals. If someone other
than the Prophet were to know about the things that the
Prophets know, his condition would turn out to be that
which has been described in the Saying; he would have no
interest in the affairs of the world or enjoy its comforts.

114 Prophet Speaks - |

There is no place in heavens where some angel or
the other is not found in acts of worship, and the state of
heavens is such that it is sputtering. In spite of this, man is
unconscious of what is happening now and what is going
to happen in future. l

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(4) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “On the Day of Judgement,
Allah will take possession of the earth and roll over the
heavens in his right hand and say: “I am the Monarch;
where are the kings of the earth?”

[Bukhari, Muslim, Ahmed]

Explanation: Similar statement is also found in the Holy
Quran: “No just estimate have they made of Allah, such as
is due to Him. On the Day of Judgement the whole of the
earth will be but His handful, and the heavens will be rolled
up in His right hand. Glory to Him, High is He above the
partners they attribute to Him.” (39:67) In this Saying and
in the above Verse of the Quran, a unique description of
the Power, Authority and Greatness of Allah has been
made. On the Day of Judgement, the reality will be fully
evident that the earth and the heavens are in Allah’s
possession, and the monarchy of the worldly kings was
temporary and has ended, and there is only One True
Monarch and that is Allah.

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Prophet Speaks - | 4 115

(5) Hazrat Abdullah bin Umar narrates that the Prophet ~
of Allah (pbuh) said: “The hearts of the children of Adam
are between the two fingers of the fingers of Rahman; He
turns them as He likes.” Then the Prophet of Allah prayed:
“O Allah, the Turner of the hearts, turn our hearts towards
your obedience.” [Muslim]

Explanation: Not only the exoteric but also the esoteric is
also under the control of Allah, and He can turn our hearts
to any direction He wants. We should always pray Allah to
turn our hearts towards His obedience and servitude. Allah
turns man’s heart according to his choice. Man should be
very careful about the choices he makes in the world.

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(6) Hazrat Jubair bin Mut’im says that a Bedouin came
to the Prophet of Allah (pbuh) and said: “People’s lives are
in great distress; children are starving, properties have
been destroyed, cattle have died. Therefore, pray Allah for
rain. We want your intercession beforé Allah, and we
require Allah's intercession before you.” (On hearing this),
the Prophet began reciting Subhan Allah, Subhan Allah,
and he did not stop saying it till he perceived its effects on
the faces of his Companions. Then he said: “Woe unto
you! Allah does not plead His intercession before anyone;
His Subfimity is greater than this. Woe unto you! Do you
know what (the,Sublimity of) Allah is? His throne is
established in the heavens like this; he made a dome

116 Prophet Speaks - |

shape edifice with his fingers, and said: “It is sputtering
because of His Greatness as the camel saddle splutters
from the weight of the rider.” [Abu Dawood]

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(7) Hazrat Umm al-Ala al-Ansariyah says that the
Prophet of Allah (pbuh) said: “By Allah, ! do not know what
will be done to me and will be done to you, though | am the
Prophet of Allah.” [Bukhari]

Explanation: Hazrat Muhammad is the true Prophet of
Allah. Under instructions from Allah, he has taught people
the realities of life and guided them to the straight path of
Allah and has informed them that they have to attend
Allah’s Court on an appointed Day where they will be
judged. In spite of all this, he had such perception of
Allah’s Greatness that he says that he himself does not
know what will happen to the people when Allah manifests
Himself with all His Glory and Splendour. He says that he
is unable to draw a correct picture of that fearsome scene.

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Prophet Speaks - | 117

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(8) Hazrat Abu Zar says that the Prophet of Allah
(pbuh) narrating from the Mighty and Exalted Allah said
that He says: “O My servants, | have forbidden on Myself
oppression and have forbidden it between you too; hence,
do not oppress each other. O My servants, you are all
astray except those whom | show the path; hence, seek
guidance from Me, | shall guide you. O My servants, you
are all hungry except those whom I feed; hence, seek food
from Me, | shall feed you. O My servants, you are all naked
except those whom | clothe; hence, seek clothes from Me.
O My servants, you all commit mistakes day and night, |
forgive all sins, hence, seek forgiveness from Me, | shall
forgive you. O My servants, you are not in a position to
harm Me that you can cause losses to Me, nor can you be
in a position to benefit Me that you can benefit Me. O My
servants, if all of your previous and latter (generations),
your men and your Jinns were to become like the person
who fears (Allah) the most amongst you, it would not add
anything to My Monarchy. O My servants, if all of your
previous and latter (generations), your men and your Jinns
were to become like the person who is the most iniquitous
and wicked amongst you, it would not diminish anything
from My Monarchy. O My servants, if all of your previous
and latter (generations), your men and your Jinns were to
assemble in a field and seek from me and | fulfil all their
requests, it will not decrease anything from what | possess,

except the decrease that a needle causes when it enters
_ the sea. O My servants, it is your deeds that | count and

to

118 Prophet Speaks -.|

hold for you; then | shall compensate fully for them. Hence,
one who gets good compensation should thank Almighty
Allah, and the one who gets something different (i.e. bad
compensation) should blame himself.” (Muslim, Tirmizi]

Explanation: This Saying throws light on many important
matters. Allah is Great and Independent of any needs;
none can either benefit Him or harm Him; everyone is
dependent on Him. As the water in the sea does not get
decreased by immersing a needle into it and taking it out,
similarly Allah’s treasures do not get. decreased if He
provides every need of every human being and every Jinn.
The similitude of sea is given just to explain Allah's
Greatness; otherwise, the magnitude of sea is nothing
compared to Allah’s Greatness. It has been obligated on
us not to oppress others, because Allah does not like
oppression. Every individual is responsible for his deeds
and Allah will reward or punish according to the deeds. If
one is rewarded, he should thank Allah that he did not
allow his good deeds to go waste and that it was Allah who
provided him the wherewithal to do good deeds. If
someone is punished for his bad deeds, he should blame
himself and none else, because Allah is Just and
Equitable. ,

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Prophet Speaks - { 119

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(9) It is narrated by Hazrat Abu Zar that the Prophet of
Allah said: “The Mighty and Sublime Allah says: O My
servants, you are all sinners except those whom | forgive;
hence, seek My forgiveness, | shall forgive you. Any
person who knows that | have the power to forgive, and
then on the basis of that power seeks My forgiveness, |
forgive him and | do not care (for the consequences)..O My
servants, you are all astray except those whom | show the
path; hence, seek.guidance from Me, | shall guide you. O
My servants, you are all indigent except those whom |
make wealthy; hence, ask Me, |. shall make you wealthy. If
your previous and latter (generations), your living and your
dead, your dampened and your dried out, altogether were
to become the most hard-hearted man amongst you, it
would not diminish My Monarchy even to the extent of a
mosquito’s wing, and if all of them were to become like the
person who fears (Allah) the most, it will not add to My
‘Monarchy even to the extent of a mosquito's wing. If your
previous and latter (generations), your living and your
dead, your dampened and your dried out, were to
assemble together and every petitioner amongst them
were to petition Me for whatever he desires to the extreme
extent, and.! were to grant every one of them what they
have asked for, it will not cause any loss to Me, just like a
person passing by the seashore and dipping a needle into
the sea and then removing it (which does not decrease the
water in the sea) so it will not diminish anything in My
Monarchy. This is because | am Very Generous, Exalted,
Self-Sufficient and Refuge of everything; My Word is My
Award and My Word is My Punishment (I do not have to do
anything). When | intend to do something, | just say “Be,”
and it is.” [Anmed, Muslim, Tirmizi]

120 : Prophet Speaks - |

Explanation: A complete picture of monotheism has been
presented in this Saying. This Saying shows that the real
protector and helper of man is only Allah. Hence, man
should trust Allah alone and beseech His help when in
distress. Only that person can walk on the straight path of
life who has made Allah his helper and sustainer. Only
Allah’s Mercy can guide man towards the straight path and
can protect him from committing sins and help him lead a
righteous and pious life. Therefore, man should always
have trust in Allah and should consider walking on the
straight path his foremost duty.

Whatever man possesses has been granted by
Allah, and everyone is dependent on Him. Therefore, man
should’ beseech help from Him alone and ‘should not
consider anyone else as his sustainer and remover of
difficulties.

That is, Allah is Self-Sufficient; nothing is lacking
with Him. He is Exalted and Possessor of great Powers.
Rebellion of his creatures does not harm His Monarchy.
Generosity does not diminish anything in his treasures. He
is Great and Sublime on his own, and His Greatness and
Sublimity do’ not depend on anyone’s obedience or
disobedience. ©

Here the Arabic word Samad has been translated
as “Self-Sufficient and Refuge of everything.” The literal
meaning of Samad is “rock.” During the assault of the
enemy forces, refuge used to be taken of a rock. In the
Psalms and other books, God has been referred to as “the
Rock” or “the Rock of Help” (refer Psalms, 18:2; 62:2, 6;
71:3; 94:22). That. chief is also called Samad who has no
other chief above him, and all rush to him for their
requirements, and he does not have to go anywhere to
fulfil his needs. Calling Allah Samad means that He is Self-
Sufficient, that all others are dependent on Him, and that
He does not need any helper or assistant. He helps and
sustains all others. Therefore, man should call Him alone
and seek help from Him alone in all his needs and
difficulties.

Prophet Speaks - I 121

That is, for doing something Allah need not have to
accumulate resources. He is so Powerful that when He
intends to create something, He just has to say “Be,” and it
is instantly gets created (refer the Quran, 2:117; 3:48, 59;
6:83; 16:40; 19:35; 36:82; 40:68). The order and line of
causes wait for His Command, and He does not have to
wait for anything; He is the cause of everything.

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(10) Hazrat Abu al-Darda says that the Prophet of Allah
(pbuh) said: “Revere and venerate Allah, He will forgive
you.” [Ahmed, Tabarani]

Explanation: That is, always remember Allah’s Greatness
and Sublimity, and obey His Commands in every segment
of your life, He will forgive you and bestow His Mercy on
you.

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(11) Hazrat “Adi bin Hatim narrates that an orator
delivered a sermon in the presence of the Prophet of Allah
(pbuh) and said (during the sermon) that: “Whoever obeys
Allah and His Prophet follows the right path, and whoever
disobeys both of them ...” He (interrupted him) and said:

“Stand up,” or said: “Go away; you are a bad orator.” [Abu
Dawood]

Explanation: Disobeyed both of them, i.e. disobeyed Allah
and His Prophet. The orator combined both Allah and His
Prophet with single pronoun which created a kind of
equality. The Prophet of Allah (pbuh) was not ready to
tolerate even a slight negligence with regard to Allah’s
Greatness and Sublimity. Therefore, he severely
reprimanded the orator to give due deference to the

122 , Prophet Speaks - |

Greatness of Allah. In another narration of the Muslim, itis.
reported that the Prophet of Allah (pbuh) said: “You are a
bad orator; say whoever disobeys Allah and His Prophet,”
i.e. you should have described Allah and His Prophet
separately. If the mark of monotheism and the Greatness
of Allah has been firmly established in the heart, such kind
- of negligence can be overlooked, but sometimes the
situation in which the speaker and the audience find
themselves demands that even such slight negligence
should not be tolerated.

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(12) It is reported by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “No one amongst you should
call (his slave or slave-girl) as my slave or my slave-girl.
You are all servants (slaves) of Allah and all women are
salve-girls of Allah. Rather, you should say my attendant

and my maid, and my boy and my girl. No slave should call
(his master) as my lord; rather say, my chief.” [Muslim]

Explanation: It means that man should always remember
and keep in his view the Lordship and Greatness of Allah
and his own status as His servant. He should not utter
anything which does not suit his servitude or which lacks a
sense of the Greatness of Allah.

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(13) It is reported by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “Almighty Allah says:
‘Grandeur is my cloak and Greatness is my trousers. Any

Prophet Speaks - | 123

who disputes with me regarding any one of the two, | shall
admit him into the Fire (of the Hell).’ In another narration, it -
is stated: ‘I shall throw him into the Fire (of the .Hell).”
[Muslim]

Explanation: In another narration, instead of “Greatness is
my trousers,” the words “Honour is my trousers” have been
used. The meaning of the Saying is that as the cloak and
the trousers are parts of man’s apparel and he does not
like any other to take away his apparel, similarly the
“ Grandeur, Honour and Greatness are just like the personal
apparel of Allah. Any person who makes claims of
greatness, honour and grandeur wants to share these
attributes with Allah, which he has no right to do. Man
should always remember that Grandeur, Greatness and
other lofty attributes are the preserve of Allah. The only
thing that suits man is sense of servitude and lowness
compared to Allah’s Grandeur and Greatness. A sense of
his own grandeur and greatness leads man to destruction.

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(14) It is narrated by Hazrat Abdullah bin Umar that the
Prophet of Allah (pbuh) said: “All hearts of the children of
Adam are between Allah’s two fingers as a single heart; He
turns them as he likes.” Then the Prophet of Allah prayed:
“O Turner of the hearts! Turn our hearts towards your
obedience.” [Muslim]

Explanation: Allah controls not only the exoteric but the -
esoteric feelings and. conditions of man. He turns. man’s
heart in whatever direction He likes. Unfortunate are those
whose hearts are turned towards evil, oppression and
rebellion, and fortunate are those whose hearts are
inclined towards the obedience and servitude of Allah.
Allah guides towards righteousness only those who seek it

124 Prophet Speaks -|

and those who do not care about right and wrong, Allah
also does ‘not care for them and leaves them to
destruction. When men pray: “O Allah, turn our hearts
towards Your obedience and servitude,” Allah will certainly
guide them towards the straight path and righteousness
which in turn help them achieve success, salvation and His
good pleasures.

Self-Respect of Allah

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(1) It is narrated from Hazrat Mugheera that Sa‘d bin
“Ubada said that if | see any man with my woman (in a
compromising state), | will cut him to pieces with my sword.
When this statement reached the Prophet of Allah (pbuh),
he said: “Are you amazed with the self-respect of Sa'd? By
Allah, | am more self-respecting than him and Allah is even
more self-respecting than I. Therefore, He has forbidden all
obscene and abominable things whether visible or hidden.
None likes more than Allah not to give occasion for
excuses, and therefore, he sent Warners (of the
punishment of Hell) and Heralders (of the glad tidings of
Paradise), and there is none other than Allah who likes the

glorification, and therefore, He has promised Paradise.”
[Bukhari]

Explanation: As man’s jealousness does not tolerate to see
his wife in a compromising position with another man,

Prophet Speaks - | 125

similarly Allah's jealousness does not tolerate that His
servants should indulge in obscene and abominable acts.
Therefore, Allah has forbidden all obscene and
abominable ‘things whether visible or hidden. Allah also
does not like that people should associate others with Him.

That is the Prophets and Messengers. Allah does
not like that His servants should become victims of His
wrath unknowingly. Therefore, He has sent his Prophets
and Messengers so that they can guide people towards
the straight path and save them from the Wrath of Allah.

That is, Allah likes the most that His servants
should always remember Him and glorify and praise Him.
Allah promises that this act of praising and glorification of
Allah takes man to the Paradise.

(2) It is narrated from Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “The Mighty and . Sublime
Allah is self-respecting; His self-respect is that His servant
. doing something which He has forbidden (i.e. Allah feels
bad about it).” [Bukhari]

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(3) It is narrated by Hazrat Ayesha that the Prophet of
Allah (pbuh) said: “O Brotherhood of Muhammad, By Allah,
there is none other than Allah who has more self-respect

that His servant or His maid committing fornication.”
[Bukhari]

Explanation: Allah’s self-respect does not tolerate that His
servants should commit fornication or such other
abominable acts.

126 Prophet Speaks - |

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(4 It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “Almighty Allah says: ‘Of all
the partners, | am more indifferent of partnership
(polytheism). Any who performs a deed and associates
someone in it along with Me, | separate Myself from him
and his association (polytheism).’ In another narration it is

stated: ‘| am displeased with such a deed; that deed
belongs to him for whom it is performed.” [Muslim]

Explanation: That is, the self-respect of Allah never likes
that anyone is associated with Him when there is none like
unto Him. When everything and everyone is His creation,
how anyone or anything can be His partner in any manner
whatsoever. Allah demands pure and unadulterated
worship and servitude from His servants. He does not
accept any act of worship or servitude which is adulterated
with polytheism or which combines the objective of good
pleasure of Allah with the good pleasure of others. In the
Holy Quran, the polytheists have been described along
with the fornicators (24:3). In the Bible too, polytheism has
been compared with fornication and acts of abomination.
(Refer, Exodus, 20:3-7; 34:14-18; Leviticus, 20:5-8;
.Deuteronomy, 5:8-10; Isaiah, 57:3-9; Jeremiah, 2:5-28;
3:9-1.) There is a great likeness between polytheism and
fornication. Polytheism too is a very abominable act like
fornication. Therefore, polytheism has been described in
the Holy Quran as abominable. The man who is a
polytheist falls down from the lofty position that Allah has
given him amongst his other creatures. The’ Quran

‘describes this fall thus: “f anyone assigns partners to
Allah, he is as if he had fallen from heaven and been
snatched up by bird, or the wind had swooped (like a bird
on its prey) and thrown him into a far-distant place” (The
Quran, 22:31)

Prophet Speaks - | 427
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(5) It is narrated by Hazrat Abu Umama that he
Prophet of Allah (pbuh) said: “The Mighty and Sublime
Allah accepts only that deed which is performed purely for

Him alone and through which His good pleasure is sought.”
[Abu Dawood, Nasail]

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(6) It is narrated by Hazrat “Ata bin Yasar that the
Prophet of Allah (pbuh) said: “O’ Allah, do not allow my
grave to become an idol that it is worshipped. The Wrath of
Allah has been very intense on those who had made the
graves of their Prophets objects of prostration (worship). °
[Malik]

Explanation: That is,-it should not so happen that after me
people should-start worshipping my grave.

Worship of any object other than Allah is not
permissible. It is the fight of Allah to worship Him alone.
Any person, who worships anyone other than Allah, indeed
challenges the self-respect of Allah and hence he cannot
escape from the Wrath of Allah. When the previous nations
and communities adopted polytheism, they began
worshipping their respective Prophets and made their
graves objects of worship. Hence, they could not escape
from the Wrath of Allah and were severely punished.

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128 , Prophet Speaks - |

(7) Hazrat bn “Umar says that | heard the Prophet of
Allah (pbuh) saying: “Whoever took an oath on other than
Allah, committed polytheism.” [Tirmizi]

Explanation: Oath is taken in the name of that entity that is
considered great and supreme. If oath is taken in the name
of an entity other than Allah, it means that it is considered
equal to Allah, which is nothing but polytheism. Moreover,
taking oaths unnecessarily and frequently is disapproved
in Islam, because such action degrades the dignity of the
oath and also the entity in whose name the oath is taken.
However, when situations necessitate or demand an oath,
it should be taken in the name of Allah alone. The people
of Makkah used to take oath in the name of their ancestors
and many other things fancied by them; the Prophet of
Allah (pbuh) has forbidden this.

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(8) Hazrat Abu Sayeed and Hazrat Abu Hurairah ee
that the Prophet of Allah (pbuh) said: “Almighty Allah says:
‘Grandeur is my cloak and Greatness is my trousers.
Whoever tries to snatch any one of them from me, | shall
“punish him.” [Muslim, Abu Dawood]

Explanation: That is, grandeur, greatness and sublimity
are the preserve of Allah alone. The only thing that suits
man is humility and servitude of Allah. If man tries to claim
greatness and grandeur for himself, he will be punished by
Allah.

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Prophet Speaks -I 129

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(9) It is narrated by Hazrat Jabir bin “Ateek that the _
Prophet of Allah (pbuh) said: “Allah like some kinds of self- |
respect and dislikes some. The one that Allah likes is the
self-respect in suspicion, and the one that Allah dislikes is
the self-respect when there is no suspicion. There are
some kinds of pride which Allah dislikes and some other
kinds of pride which Allah likes. The pride that Allah likes is
the pride at the time of war and charity, and the pride that
Allah dislikes is the pride in rebellion and boasting.” [Abu
Dawood, Nasai]

Explanation: That is, when there is suspicion of
abominable acts, man should feel that his self-respect and
honour are under threat; Allah likes such kind of self-
respect.

That is, when there is no suspicion of abominable
acts, display of misplaced self-respect is against the
principles of civility; Allah dislikes such display of self-
respect.

Showing pride atthe time of war should be for the
Cause of Allah. Such show of pride helps in building up the
morale of the Islamic forces and creates fright in the
enemy. Pride during charity encourages man to spend
even more and protects him from stinginess, and also
motivates others to spend their wealth in charity. In other
words, taking pride behooves those who show
extraordinary courage and bravery against the enemies of
Islam and those who spend their wealth in the cause of
Allah and such other righteous acts. Deeds performed with
selfish motives and for ostentation are not worthy of pride,
but instead bring in ignominy, though people may not
realise it.

130 , Prophet Speaks - |

The Prophet of Allah called Hazrat Ma‘z bin Jabal
thrice so that he could focus his complete attention to the
words that the Prophet (pbuh) was going to speak,
because of their importance.

This Saying describes that it is the right of Allah
that His servants should worship and obey Him alone in
every segment of their life and that they should not:
* associate anything or anyone with Him. When they are the
creatures and servants of Allah, it behooves them to
worship and serve Him alone. They should neither adopt
servitude of their self and their desires and nor should
serve and obey men like them and other unanimated
things like idols, sun, moon and stars. They are servants of
One True God and worshipping and serving Him-alone is
the demand of our nature, which results in achieving peace
and tranquility in our exoteric and esoteric life.

lf man does not forget Allah’s right, Allah will also
not let his existence go waste and will certainly protect him
from His Wrath and Punishment, which has been made
ready for Allah’s rebellious servants. Hence, if man forgets
Aliah’s rights and gets involved in polytheism and infidelity,
none can save him from the grave consequences. Hence,
in one of the Sayings, the Prophet of Allah has warned:
“Any who dies in the state of associating other things with
Allah, enters the Hell” (Muslim: narrated by Hazrat Ibn
Masood)

\t is also understood from the Saying that Hazrat
Ma‘z had asked the Prophet of Allah (pbuh) whether he
should give the glad tidings to the people. The Prophet had
_ said: “No, do not give them the glad tidings, because they
would rely on it.” (Muslim). That is, the people would
neglect performing righteous deeds.

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Prophet Speaks - | 131

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(1) Hazrat Ma‘z bin Jabal narrates that: “I was sitting
behind the Prophet of Allah (pbuh) on a mount and there
was only the back portion of the camel saddle between me
and him. He (the Prophet) called me: “O Ma‘z bin Jabal.” |
said: “I wait intent upon your service, O Prophet of Allah,
time after time.” We rode for a while; he called: “O Ma‘z bin
Jabal.” | said: “I wait intent upon your service, O Prophet of
Allah, time after time.” We rode for a while; he called
(again): “O Ma‘z bin Jabal.” | said: “] wait intent upon your
service, O Prophet of Allah, time after time.” He said: “Do
you know what the right of Allah over His servants is?” |
said: “Allah and His Prophet know better.” He said: “The
right of Allah over His servants is that they should worship
Him alone and should not associate anything with Him.”
Then we rode for a while. Then He said: “O Ma‘z bin
Jabal.” | said: “I wait intent upon your service, O Prophet of
Allah, time after time.” He said: “Do you know what the
right of the servants over Allah is if they do so?” | said:
“Allah and His Prophet know better.” He said: “That He
should not punish them.” [Bukhari, Muslim]

Explanation: The Prophet of Allah called Hazrat Ma‘z bin
Jabal thrice so that he could focus his complete attention
to the words that the Prophet (pbuh) was going to speak,
because of their importance.

132 Prophet Speaks - |

This Saying describes that it is the right of Allah
that His servants should worship and obey Him alone in
every segment of their life and that they should not
associate anything or anyone with Him. When they are the
creatures and servants of Allah, it behooves them to
worship and serve Him alone. They should neither adopt
servitude of their self and their desires and nor should
serve and obey men like them and other unanimated
things like idols, sun, moon and stars. They are servants of
One True God and worshipping and serving Him alone is
the demand of our nature, which results in achieving peace
and tranquility in our exoteric and esoteric life.

If man does not forget Allah’s right, Allah will also
not let his existence go waste and will certainly protect him
from His Wrath and Punishment, which has been made
ready for Allah's rebellious servants. Hence, if man forgets

‘Allah's rights and gets involved in polytheism and infidelity,
none can save him from the grave consequences. Hence,
in one of the Sayings, the Prophet of Allah has warned:
“Any who dies in the state of associating other things with
Allah, enters the Hell’ (Muslim: narrated by Hazrat Ibn
Masood)

It is also understood from the Saying that Hazrat
Ma‘z had asked the Prophet of Allah (pbuh) whether he
should give the glad tidings to the people. The Prophet had
said: “No, do not give them the glad tidings, because they
would rely dn it.” (Muslim) That is, the people would
neglect performing righteous deeds.

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(2) It is narrated by Hazrat Anas from the Prophet of

Allah (pbuh) that he said: “Allah (on the Day of Judgement)
will ask that person of the Hell who would be afflicted with

Prophet Speaks - | 133

the least of the punishment: ‘If you had all the things of the
earth with you, would you be ready to give them as ransom
to save yourself from this (punishment)?’ He will say: ‘Yes.’
He (Allah) will say: ‘I had asked you a lesser thing than this
when you were in the loins of Adam, and it was that do not
associate anything with Me; but you. refused and
associated others (with Me).” [Bukhari, Muslim]

Explanation: That is, Allah says that | had demanded from
you a thing which .was easier and quite natural. | had
demanded from you that you should worship and serve Me
alone and that you should not give that position and status
to others which rightly belonged to Me. But you ignored
this demand and began worshipping and serving others
along with Me, and oppressed yourself by dividing my
Divinity.

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(3) It is narrated by Hazrat Abu Darda that the Prophet
of Allah (pbuh) said: “Almighty Allah says that: Indeed, the
issue between Me, the mankind and the Jinns has turned
into great news; | create them and they worship others
than Me; | give them sustenance, they thank others than
Me.” [Baihaqi]

Explanation: How strange it is to worship someone who
‘has not created you and thank him who does not sustain
you; what can be a more heinous crime than this.

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134 Prophet Speaks - |
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(4) It is narrated by Hazrat Saiman Farisi that the
Prophet of Allah (pbuh) said: “Almighty Allah says: ‘O son
of Adam, there are three things out of which one concerns
Me, and one concerns you and one is common between
you and Me. The thing that concerns Me is that you should
worship Me alone and should not associate with Me any
other thing; the thing that concerns you is that whatever
deed you perform | should reward it, and if I forgive, [| am
Oft-Forgiving and Merciful. The thing which is common
between you and Me is that it is your duty to supplicate
and ask Me, and it is My responsibility to grant (your
request) and provide.” [Tabarani]

Explanation: That is,- the demand of the relationship
between Allah and His servants is that His servants should
worship Allah alone and never associate anyone or
anything with Him, nor should they call and supplicate
others for their requirements and assistance, and it is the
responsibility of Allah to listen to the supplications of His
servants and grant and fulfill all their requests. It is the
misfortune of the people that they do not know about the
rights of Allah and show devotion to those who are not
eligible for it. They pin their hopes on those entities which
they themselves have fabricated and which do not possess
any power of benefitting or harming others, and who
themselves are the creatures of Allah and dependent on
His Mercy and Sustenance.

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(5) It is narrated by Hazrat Abu Zar Ghifari that the
Prophet of Allah (pbuh) said: “The most-loved deed
amongst the deeds in the sight of Allah is that love which is

for Allah alone and that enmity which is for Allah alone.”
[Abu Dawood]

Prophet Speaks - I 135

Explanation: That is, it is the Right of Allah that His
servants should love and hate others for the sake of Allah
alone; the basis for love and hate should ‘not be personel
and selfish.

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(6) ‘It is narrated by Hazrat Abu Umama that the
Prophet of Allah (pbuh) said: “Whenever a person loves

another person for the sake of Allah, he actually honoured .
his Mighty and Sublime Lord.” [Ahmed]

Explanation: That is, it is the requirement of the Grandeur
and Sublimity of Allah that man should love Allah’s
righteous and virtuous servants.

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(7) It is reported by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “Allah will say‘on the Day of
Judgement: ‘Where are those who loved each other
* because of my Grandeur? Today | am going to bring them
into the shade of my canopy; today there is’ no other
canopy except my canopy.” [Muslim] °

Explanation: That is, where are those who acknowledged
My Right; today they shail be richly rewarded for their
faithfulness. Today they shall be under My canopy when
there is no other canopy of mercy and safety. Today, those -
people shall be richly rewarded whose friendship and love
for each other were based on My Grandeur and Might;
they were not selfish and were devoted to Me alone. The
thing that joined them together was the sense of My Might
and Grandeur.

136 Prophet Speaks - |

“True and selfless love is that which is cultivated
only for the sake of Allah, Who is the end of all greatness
and purity. There is no value for that love which is bereft of
the sense of Allah's Greatness and Grandeur.

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(8) It is narrated by Hazrat Abu Umama that the
Prophet of Allah (pbuh) said: “One who loved for the sake
of Allah, hated for the sake of Allah, gave for the sake of

Allah and withheld for the sake of Allah, indeed completed
the Faith.” [Tirmizi, Abu Dawood]

Explanation: It is the essentiality of man’s Faith that
everything he possesses should be meant for the Cause of
Allah and all his dealings should be according to the Will of
Allah. If he has to cultivate friendship with someone, hate
someone, give something to someone, or withhold
something from someone, the motive behind all these acts
should be acquisition of the: good pleasure of Allah.
Without this motive, man’s Faith remains incomplete and
he cannot establish himself on truth and justice. If
everything gets subservient to the Will of Allah, man
cannot commit oppression on others, nor can he ignore the
demands of truth and justice. This Saying has also been
narrated by Hazrat Ma‘z bin Anas and it ends with the
words: “He completed his Faith.”

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(9) It is narrated by Hazrat Abu Zar that once the
Prophet of Allah (pbuh) came to us and said: “Do you know

the deed that Allah loves most?” Someone said, Salat
(prayer) and Zakat (poor-due), and some other said, Jihad

Prophet Speaks - | 137

(striving in the Cause of Allah). The Messenger of Allah
said: “The most-loved deed in the sight of Allah is to love
for the sake of Allah and hate for the sake of Allah.”
[Ahmed, Abu Dawood]

Explanation: Only the last words have been reported by
Abu Dawood.

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(10) Hazrat Ma‘z bin Jabal says that | have heard the
Prophet of Allah (pbuh) saying that: “Almighty Allah says:
‘My love has been obligated upon those who love each
other for My sake, who sit with each other for My sake,
who meet each other for My sake, and who generously
spend on each other for My sake.” [Muatta Imam Malik]

Explanation: That is, Allah will certainly love and bestow
His Mercy on those who love each other, meet each other
and spend generously on each other only for the saké of
Allah and to seek His good pleasure.

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(11) It is narrated by Hazrat Anas that the Prophet of
Allah (pbuh) said about the Verse asi! ‘lg ol sal 5h
[“He deserves to be feared and He has the Power to
forgive (those who fear Him)’] (The Quran, 74:56) that:
“Your Lord says: | deserve to be feared; hence, do not
associate with Me any other, and | have the power to
forgive him who fears me and does not associate anyone
with me.” [Ibn Maaja]

138 Prophet Speaks - |

Explanation: That is, | will forgive and protect from the
punishment of Hell one who acknowledged My Rights,
feared Me and desisted from associating others with Me.

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(12) It is narrated by Hazrat Anas that the Prophet of
Allah (pbuh) said: “Almighty Allah will say on the Day of
Judgement: | had commanded you, but you neglected the
commands that | had given you and elevated your lineage.
Today | will elevate My Origin and destroy your lineage.
Where are the righteous? Verily the most honoured in the
sight of Allah is (he who is) the most Righteous of you.”
[Baihaqi]

Explanation: That is, | shall obliterate all your racial and
national pride, because of which you had become arrogant
and used to treat others with contempt and oppress them.
Today, it will be evident on you who has the right to
Grandeur and Greatness and it will also be clear to you
that only those are the most honoured in the sight of Allah
who feared Allah the most and who were the most
righteous.

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(13) It is narrated by Hazrat Abu Musa that the Prophet
of Allah (pbuh) said: “Honouring an elderly Muslim,

revering the scholar of the Quran who does not exaggerate
in it (i.e. in the words and meanings of the Quran) and

\

Prophet Speaks - | 3 139

honouring a just. king are. amongst the honour and
reverence of Allah.” [Abu Dawood, Baihaqi] ~

Explanation: -It is understood from this Saying: that it is
essential to honour and respect the person who is eligible
for honour and respect. The person who does not respect:
those who are qualified for our respect and honour, is
ignorant.of the fundamental values and ethics of life and
lacks that sense and insight because of which he honours
and respects Allah and lowers himself before the
Greatness and Sublimity of Allah. Cultivating sense- of
Allah’s Greatness in our hearts and honouring honourable
persons are not two separate acts but in reality. one single
act. Culmination. of building up of good character and
conduct is possible only when there i is no defect in any one
of them.

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(14) It is reported by Hazrat Abu Hurdirah ee the
Prophet. of Allah (pbuh) said: “None will enter: the Hell
except the miserable.” It was asked: “Who is the miserable,
O Prophet of Allah?” He said: “The one who does not
perform any deed of obedience for Allah and who does not
give up any act of disobedience for Him.” [Ibn Maaja]

Love of Allah

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140 : Prophet Speaks - |

(1) - It is-narrated by Hazrat Anas that the Prophet-of
Allah (pbuh) said: “Three things. are such that if a person
has them in him, he will experience the pleasantness of
Faith: that Allah and His Prophet should be more adorable
to‘him than anything else; that if he loves a person, he
“should not love him except for (the sake of).Allah; and that
he should detest returriing back to Unbelief as much as he
detests being thrown into the fire.” [Bukhari, Muslim]

Explanation: In another narration, the wordings of the
Saying are as follows: “Three things are such, if a person
has them in him, he will find the taste and pleasantness of
Faith: that Allah and His Prophet should be more adorable
to him than any other thing; that he should love someone
for Allah alone and hate someone for Allah alone; and‘ if a
great fire is ignited and he is thrown into it, he Should like it
more than associating anyone with Allah.”

Love of Allah is indeed the essential requirement of
Faith. Therefore, it is declared in the Holy Quran: “Those of °
Faith are overflowing in their love for Allah.” (2:165) In
_ another place, the Quran states: “Say: /f it be that your
fathers, your: sons, your brothers, your mates, or your
kindred; the wealth that you have gained; the commerce in
which you fear a decline; or the dwellings in which you
delight — are dearer to you than Allah, or His Messenger,
or the striving in His cause — then wait until Allah brings
about His Decision; and Allah guides not the rebellious.”
(9:24) Believing in the existence of Allah and
acknowledging Him to be the Ruler, Sovereign and worthy
of worship is not a bitter truth; rather it makes our. life
meaningful and pleasant and allows us to enjoy the true
taste and sweetness of life. The demand to love Allah the
most is not an oppressive demand; rather Allah’s love is
’ the. real sanctuary where we get protection from all
discomforts caused by evil. Therefore, all kinds “of love
should be subservient to the love of Allah.

Prophet Speaks - | 141°

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(2) ‘Hazrat Abdur Rahman bin Abu Qurad says that
orice, the Prophet of Allah (pbuh) performed ablution. The
Companions’ began to rub the water of ablution on their
bodies. The Prophet-of Allah asked: “Why are you doing
this?”, They said: “Because ‘of the love of Allah and His
Prophet.” He said: “Any who likes, to, love Allah and His |
Prophet or Allah and His Prophet love him, then he should
utter only the truth whenever he talks; when something is
deposited with him in trust, he should return back that trust;
and whoever is his neighbour, he should treat him with the
best néighbourly conduct.” (Baihaqi] .

Explanation: That. is, it is the requirement of the love of
Allah and His Prophet that. man should develop the
character and conduct which is ‘liked by Allah, and His
Prophet; he should be truthful and trustworthy and treat
with kindness his neighbours. He should neither forget the
beneficence of Allah bestowed on him, nor should he
‘ignore the rights of his fellow human beings.

It is stated in the Bible: “Jésus said unto him: You
shall love the Lord your God with all-your heart, and with all
your soul, and.with all your mind. This is the first and great
commandment. And the sécond is like unto it, you. shall’
love your neighbour as yourself. On these two:
commandments hang all the: law and the prophets.”
Mae: _ SrA0) \

In another place it is stated: “For if you shall
diligently .keep all these commandments which 1!

142 ; : Prophet Speaks -1

recommend you, to do them, to love the Lord:your God, to
walk in all his ways, and to cleave unto him; then will the
Lord drive out all these nations from before | you, and you
shall possess greater nations and ‘mightier than
yourselves. ”(Deuteronomy, 11:22). :

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(3) Hazrat Ibn “Abbas says that the Prophet of Allah
(pbuh) said to Hazrat Abu Zar that: “O Abu Zar, which is
the strongest branch of Faith?” He said: “Allah and His
Prophet know better.” He (the Prophet) said: “(Cultivating)
friendship for the sake of Allah, loving for the sake of Allah,
and hating for the Sake of Allah. ?. [Baihaqi]

Explanation: Although there. are many siidee and
requirements of Faith, the fundamental part inthis regard
is that man’s friendship or enmity should be.for the sake Of |
“Allah alone. All-his interests and activities in the life should
be reserved for Allah alone. His entire life should manifest
love for Allah and seeking His Good Pleasure. |t.should ’
become impossible for him to’ do anything which is against
the Will of Allah.. Any activity performed for the sake of
Allah will necessarily | bé based on justice and fair play. The
friendship which is cultivated for the sake of..Allah will
necéssarily be with those people’ who are really fit for.
friendship and who are pious and rightesus. Similarly, the
enmity and opposition for the sake of Allah will be only
against those who have disobeyed and. rébelled against
Allah and who oppress people and. cause chaos and
destruction on earth and force people to go astray.

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Prophet Speaks - ! ) : 143

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(4) Hazrat Anas says that a person was in attendance
with the Prophet of Allah (pbuh), when another person
came and told him (the Prophet): “O Prophet of Allah, |-
love this (man).” He -(the Prophet) said: -‘Have you
informed him?” He said: “No.” He (the Prophet) said:

“Inform him.” He met that person and told him: “I love you
for the ‘sake of Allah.” He (that person) said: “May He: also.
love you for the sake of. Whom you love me." [Abu
Dawood] ~

Explanation: “By informing ‘about the love one feels for
another person, that love is further strengthened and_
pleasant relationship begins to develop. One .of ‘the
objectives of the Religion of Islam is to develop love and
friendship -between its followers, because it helps in the
achievement of its other objectives. An exemplar and
durablé society can."be built only’ if there is mutual
friendship and love amongst its members.

“Thatis, may Allah also. love you as you love me for
His sake, and you are counted amongst the righteous and
loveable servants of Allah.

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(5). It is reported’ by: Hazrat Abu Huraira that the
_ Prophet.of Allah 1 (pbuh) ‘saidy “When Almighty Allah loves

144 - Prophet Speaks - |

someone, He calls Gabriel and. tells him: “I love such-and
such person, you also love him.” Then Gabriel begins to
love him, and makes. an announcement in the heavens:
~ “Allah loves such and such person, you should also love
him.” The people of the heaven begin to love him. Then,
popularity is set in for him in (the hearts: of the people of)
the earth. When Allah hates someone, He calls Gabriel
and tells him: “] hate such and such person, you also hate
him.” Then Gabriel begins to hate him, and makes an
announcement in the heavens: “Allah hates such and such
person, ‘you should also hate him.” The people of the
heaven begin to hate him. Then, hate is set in for him in
(the hearts of the people of) the earth.” [Muslim]

Explanation: That.is, when Allah loves someone, he makes
him adorable all over the earth and the heaven. A.loftiest
angel, like. Hazrat Gabriel is asked to love him and an
announcement of his lovability is made in the heavens,
and its effects are manifested in the earth too... His
existence on the.earth is like a bright shining star. Even his
staunchest enemies cannot take away from him his
lovability. Those who oppose him do so because of their
low character. and to gain temporal benefits; in fact, they
too. are forced. to acknowledge his greatness in their
hearts, :

On the. contrary, when Allah hates a person
because of his rebellion, evil character and bad deeds, he
is hated by others all over the earth and the heavens.
Neither Gabriel can love him nor can the other angels in
the heavens adore him. Those who cultivate a relationship
with such a wicked person do so outwardly and for some
worldly gains; they will not have any real respect and
regard for him i in their hearts.

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ote Speaks - | : 145-

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“(6) - Itis narrated by Hazrat Ayesha that the. Prophet ¢ of
Allah (pbuh) once sent a person on a military expedition
. (as its commander).. Whenever, he used to lead the .
prayers,-he ended the prayer with asf ain 5 pi (Chapter 112

of ‘the Quran). When thé : -people returned (frorn the
“expedition), they inforfned the Prophet of Allah about it. He

said: “Ask him ‘why he-did so?” When he was enquired —

about it, he ‘said: “Because, the attributes of Rahman are
(described) in it, and hence | love reciting it.” (On hearing ©
this), the Prophet of Allah said: “Inform him that Almighty
_. Allah loves him. ” (Bukhari, Muslim] ’

Explanation: Since,- the Attributes of “Almighty 2 Allah have
been described in this small’ Chapter of the Quran, it is
“dearer to me and therefore I: end” the prayers with ‘the
recital of this Chapter. :

That i ‘is, since-he idee Allah because of which he
loves reading this Chapter, he was informed by the
Prophet of Allah that Allah: also loves him; nothing is more
honourable than this for a servant of Allah.

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146 is Prophet Speaks - |

(7) It. is reported by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “Whoever is hostile to My
friend, | declare- war against him. There is nothing more
adorable for me than the duties that | have obligated
through which My servant can achieve My proximity. My
servant . gets nearer.-and nearer to Me through
supererogatory acts of worship, until | begin to love him,
and when | love him, | become his ears through which he
hears, -his eyes through which he sees, his hand by. which
he holds and attacks, and:his legs by which he walks. If he
asks.something of Me, | grant him; if he seeks protection
from Me, | give protection to him; and whatever | wish to do
| never hesitate. (But) | hesitate in seizing the soul of the
Believer who hates, death; | do not like to hurt him, but
there is no,escape from it.” [Bukhari]

Explanation: That is, the “animosity and hostility shown
towards an obedient and righteous servant of Allah, is akin
to showing animosity towards Allah. Allah does not tolerate
. such. an attitude and. declares war against such a
rebellious person; none can win such a war. In the Holy
Quran, this kind of anger has been shown towards those
who do not desist from taking’ usury: .O you who believe,
fear Allah, and give up what remains of your demand for -
usury, if you are indeed believers. If you do it not, take
notice of war from Allah and His Mosonuger: ” (The Quran,
2:78-79) .

” That is, the most likable deeds are those that have
been obligated by Allah on His servants. Through these
deeds, Allah’s proximity can be obtained by His servants.
Hence, it becomes clear that the objective of the duties
prescribed and obligated by Allah is to achieve His
proximity. This proximity is manifested in the life of a
servant in various forms and shapes. Such persons not
only ‘acquire purity and loftiness of character and conduct,
but acquire that ardour and passion, peace and tranquility
of the heart against which the worldly wealth and comforts
become inconsequential, and-they are promised’a good
life which is described by the Holy Quran thus: “Whoever
works righteousness, man or woman, and has Faith, verily,

Prophet Speaks - | 147

to him will We give a new Life, and life that is good and
pure, and We will bestow on such their reward according to
the best of their actions.” (The Quran, 16:97) As promised
by the Holy Quran, he will be bestowed with light, by which
he traverses the straight path of life: “Can he who was
dead, to whom We gave life, and a Light whereby he can
walk amongst men be like him who is in the depth of
darkness, from which he can never come out?” (The
Quran, 6:122) This light is manifested in the form of
unswerving Faith and obedience of Islamic Law and in the
illumination of his personality. This light not only guides
him in this world, but would guide him in the Hereafter too:
“Their Light will run forward before them and by their right
hands.” (The Quran, 66:8)

Allah's lovable servant even goes a step further. He
not only performs the obligated duties, but also strives and
struggle in the Cause of Allah and performs
supererogatory acts of worship apart from his obligatory
duties. Such a person is loved by Allah and he is bestowed’
with all the help and protection he requires in the world to:
face his enemies and impediments. He leads his entire life
according to the Will of Allah — his seeing, hearing, his
walking, and for that matter every action and activity in his
life will be in accordance with the Will of Allah. In the words
of Psalms, he becomes an “anointed” person and walks “in
the light of the countenance of his Lord.” (Psalms, 84:9;
89:15)

In the Holy Quran, it is mentioned: “It is not you
who slew them; it was Allah: When you threw (a handful of
dust), it was not your act, but Allah’s.” (The Quran, 8:17) In
this Verse, Allah has regarded the actions of the Faithful
and His Prophet during the Battle of Badr, as his own,
because these actions were for His sake and according to
His Will; hence, Allah’s help and protection was with the
Faithful and His Prophet.

It is clearly understood from this Saying that Allah
has a deep relationship with the Believers. He does not
like that a Believer is hurt or injured. But because of His

148 , io Prophet Speaks - |

Great Plan and - Objectives, He places the. Believer
reluctantly in some discomfort and inconveniences; one
a them is the death ‘Of a Believer. :

Fear of Allah ©

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(1)- Hazrat Abu Zar says that the Prophet of Allah
(pbuh) told him: “Fear Allah wherever you are and in
whatever condition you are, and after every wrong perform
a righteous deed, it will obliterate it, and treat people with
high moral standards. ” [Ahmed, Tirmizi, Darmi] «

‘ Explanation: In this Saying, a very comprehensive counsel
“has been described. It is man’s foremost duty :that he
should fear Allah wherever he might be and in whichever
cOndition he finds himself to be. He should not act ina
manner which results in the displeasure of Allah. If he
commits any. wrong deed; he should ‘repent immediately —
and ask Allah’s forgiveness and should perform: a- good
deed so that it could eradicate the :bad effects of the bad
deed and the heart is purified of the darkness of evil. It is
mentioned in the Holy Quran: “Indeed, those things that
are good remove those that are evil.” (11:114) It is the right °
of the people that they should be treated With mon

standards of morality and behaviour.

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Prophet Speaks - | 149

(2) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “There are three things which
cause destruction and there are three things which bestow
salvation. Things that bestow salvation are: Fearing Allah
publicly and in secret; telling the truth in the state of both
contentment and anger; striking the path of moderation in
the state of both affluence and poverty. And the things that
cause destruction are: desires and passions of self which
are obeyed; niggardliness which is heeded; and man’s
vanity/conceit, and this is more calamitous.” [Baihaqi]

Explanation: The person who fears Allah both publicly and
in secret and desists from disobeying Him, and always tells
the truth whether he is happy or angry with someone, he
can never commit any wrong intentionally. Further, when
man adopts moderation in the state of both affluence and
poverty, i.e. he does not become a spendthrift when
affluent and does not act impatiently and imprudently when
in poverty, cannot adopt wrong attitude in his life. Such a
person not only achieves the peace and trariquility of the
heart in this world, but he will be safe from the wrath and
admonition of Allah in the Hereafter.

The. person who instead of serving and obeying
Allah, serves the desires and passions of his self, instead
of being liberal adoptsthe attitude of niggardliness, and
who is afflicted with the calamitous sickness of vanity and
conceit, not only destroys his.own character and becomes
a merchandise which-is ready to be sold for the highest

bidder, but also eventually meets destruction in this world |

and the Hereafter. In the Saying, vanity and conceit have
been described as the most calamiteus, because when a
person gets afflicted with this disease,, it becomes
impossible for him to return to the right path. Allah does not
like arrogance, vanity and self-complacency; this was the
thing that destroyed Satan and many other persons in the
world. ,

2

.150 Prophet Speaks - |

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(3) It is narrated by Hazrat Anas that. the Suahal of
Allah (pbuh) said: “The Mighty and, Sublime Allah will
command (on the Day of Judgement): “Remove from the
fire (of the Hell) that person who remembered. Me on any .
day or. who feared Me at any place.” [Baihaqi]

Explanation: It means that if the life of a person has ended .
-on Faith and has not died as an Unbeliever or polytheist,
he might be thrown into the Hell because of his other sins,
but eventually he would be removed from the Hell if he had
remembered or feared Allah even once in his life.

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(4) - It is ‘reported by Hazrat Abdullah bin Masood that
the Prophet of-Allah (pbuh) said: “If the tears from the eyes
of a Believer servant flow even to the extent of the head of
a fly (i.e. a very tiny drop) because of the Fear of Allah and

then it reaches his face, Allah welt the Fire (of the Hell)
on it.” [Ibn Maaja]

Explanation: It means that the Fire of the Hell cannot touch
the face that was touched with the tears that flow from the
Fear of Allah. It is another thing that the man who weeps in
fear of Allah might remove himself from the ambit of this
glad tiding by. his own wrongdoings and misdeeds.

Prophet Speaks - ; 7 : 151

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(5) It is narrated by Hazrat Abu Hurairah.' that the
Prophet of Allah (pbuh) said: “The person who weeps
” because of.Fear of Allah will not go into the- Fire (of the
Hell) until the milk does not go back to its udder: The dust
of the Path: of Allah and the smoke of the Hell do not join
spaetiet.? ; ~ é [Tirmizi]

Explanation: It is another. matter, if a person devalues ~

‘himself the value: of his own tears; otherwise ‘they are as,
precious as they have been described to be in the Saying.
The tears that fall because of fear of Allah purify man’s life .
more and more and he attains proximity of Allah. and. gets
His rewards in the Hereafter. However, the tears which do
not effect man’s character and “conduct positively are
useless and do- not carry any rewards. as

: That is, “the: person whose’ feet. or clothes. are
covered with dust while: striving inthe Path of Allah would
be safe from the fire ‘and smoke ag fhe Hell in the
Hereafter.

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(6) it is narrated by Hazrat Abu Umama that the -
Prophet of Allah (pbuh) said: “Allah loves ‘no- other thing

more than the two drops and the two marks. One is the

drop of tears which falls due to Fear of Allah and the other

is the drop of blood which is shed in the Path of Allah. As .
far as the two marks, one is the mark obtained in the Path

152 : Prophet Speaks - |

of Allah, and the other i is ‘the mark obtained ‘in fulfilling any
one obligated duty of the oploried duties.” [Tirmizi]

Explanation: That is, the drop: of blood which is shed’ in
the battle field while protecting’ the help “of Islam. and
making it predominant. a

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(7). ° Hazrat-"Abbas bin Abdul Muttalib says that he
heard. the. Prophet of Allah (pbuh) saying: “There are two
eyes: whom the Fire -(of.the Hell) will not touch. One is that
eye.which wept in the middle of the night due’ to Fear. of

Allah, and-the other is: that eye which keeps watch (in the
mony in the Path of Allah.” [Tabarani]

Explanation: Here two kinds oh persons’ have. been given
the glad tidings of deliverance from the Fire of the Hell.
One is that person who gets up in the middle of the night, -

.-when the others were asleep, and. weeps due to Fear of

Allah and seeks Allah’s forgiveness. The: other person is
that who keeps awake and guards the borders and the
battle front in the night. Indeed these two kinds of persons
are most eligible to be saved from the terrible punishment
of the Hell in the Hereafter.

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Prophet Speaks - | 153

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(8) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “There are seven (kinds of
persons) who will be sheltered by Allah on the day when
there will be no shelter other than that shelter: The just
ruler; that youth who grew up performing worship of Allah;
that person whose heart clings to the mosques; those two
persons who loved one another for the sake of Allah, met
on that basis and separated on that basis; that person
when invited by a woman of rank and beauty said: “I fear
Allah”; that person who spent in charity and hid it to such
an extent that his left hand did not know what the right
hand had given; and that person who remembered Allah in
solitude and his eyes swelled with tears.” [Bukhari, Muslim]

Explanation: That is, Allah will bestow His singular Mercy
on these seven kinds of persons and they will be protected
from every kind of difficulty and sufferings. Whoever is
denied the Mercy of Allah on that Day will not find any
shelter anywhere else.

That is, the ruler who established the system of
justice in his. dominion and: desisted from tyranny,
persecution andi oppression.

That is, the person who spent his youth in the
worship of Allah.

That is, the person to whom the prayers had
become the comfort of his heart and eyes and whose heart
remains attached to. the mosque even after exiting it after
prayers and longs to go back again and bow and prostrate
before Allah. |

Only Fear of Allah can save and protect a person
from committing a sin when every opportunity and facility is
made available. When a woman of rank and beauty invites
a young man to commit adultery and he desists from it

154 : Prophet Speaks - |

saying that he:fears Allah, it is the sign of a strong Faith,
and such a person is sure to be sheltered by Allah in His
shelter on the Day of Judgement.

That. is, to spend in charity with the utmost secrecy,
and this could happen only when man spends in the Path
of Allah to attain salvation and obtain the good pleasure of
Allah and not for ostentation and fame. .

The real nature of man comes to fore when he is -
alone and there is none to watch him. Ifa man, even in
solitude, remembers Allah, fearing Him’ sheds tears, and
seeks His help, it proves that his godliness is ‘not
ostentatious, but he truly believes in Allah, that Allah’s
Greatness and His Sublimity overwhelms his heart and
mind, that he obeys Allah’s commands in every segment of
his life, and. that when he ‘proclaims in public that he
believes in Allah, he is telling the truth. Hence, such a
person is’ sure to be sheltered by Allah on the Day of
Judgement. — , ‘

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(9) It is reported by.Hazrat Abu Zar that the Prophet of
Allah (pbuh) told him: “You are not better than the white or
the black, .except that you are outstanding on account of
Fear of Allah.” [Ahmed]

Explanation: That is, one cannot be considered great and
honourable because of his colour, race; or nation. The
standard for greatness and loftiness is the Fear of Allah,
and the most honoured and the loftiest is that who fears
Allah the-most. This has also been reiterated in the Holy
Quran thus: O mankind! We created ‘you from a single
(pair) of a male and a female, and made you into nations
and tribes, that you may know each other (not that you
may déspise each other)..Verily the most honouréd of you
in the sight of Allah is‘the one who fears Him the most. And

_ Prophet’Speaks~ | + . 155

Allah has full knowledge and is. Wel caeniot (with all
things). (The Quran, 49: 13)

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~ (10) It is narrated by Hazrat Ma‘z bin Jabal that the
Prophet of Allah (pbuh) said: “From among the people

_those people will be closer to me who fear Allah (the most),
whoever they may be or wherever they may be.” [Ahmed] °

Explanation: -The Prophet of Allah (pbuh) said-this to
_ Hazrat Ma‘z bin Jabal when he was being sent to Yemen.
as a Judge or a Governor. Hazrat Ma‘z was on his mount
and the Prophet of Allah (pbuh) was walking along with his
mount. When, the Prophet: (pbuh) had completed - his
instructions, he told him: “O Ma‘z, it is quite possible. that |
might not:see you after.this year and perhaps you might
pass by my Mosque and my grave.” Hearing these words,
Hazrat Ma’z began to’ weep.not bearing the thought: of
separation from the Prophet (pbuh). Then the Prophet of
Allah (pbuh) turned.his face from Hazrat Ma‘z towards
Madinah and said: “From among the people those people
will -be closer to me who fear Allah (the most), whoever
they may be or wherever they may be.” That is, the
relationship with the Prophet (pbuh) is purely based on
Fear of Allah. if someone fears Allah, he is closer to the
Prophet (pbuh) though ‘he might be physically far-off from
the Prophet (pbuh), and will be united in the Hereafter with
him. But if someone does not fear Allah, he might be
physically closer to the Prophet (pbuh), but spiritually he
will be far-away from him. In this manner, the Prophet of
Allah (pbuh) consoled- Hazrat. Ma‘z that’ he should not
grieve thinking of the separation that his death would
cause; rather he should worry about leading a life. full of
fear of Allah and- okteotees Which would help him ‘
achieve his eptoAimity, : oe

156 ° : . Prophet Speaks = |
-. Good Opinion about Allah -

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(1) It is narrated by Hazrat Anas ‘that ‘the Prophet “of.
Allah (pbuh) said: “The Mighty and Exalted Allah says: “I
am. with-My servant according to his opinion; he can keep
whatever kind of opinion he desires about me.” " [Baihaqi,
Tabarani]_

Explanation: It is the right of Allah that His servant should

cultivate good opinions about Him. Allah treats His servant - -

in accordance with the opinion that he has cultivated about
him. The opinions that man cultivates about Allah is ‘the
indicator of the state of his ideological and practical
condition.. Man wili become eligible for the mercy “and
rewards. from Allah, -and -his -opinions and expectations
_ synchronize’ with the-reality only when man tries to lead. his
life in this‘world according to the will of Allah.

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(2). It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “Allah says: 1 am with My

servant according to his opinion, and when he calls me J
would be with him.” [Tirmizi] .

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(3) It is narrated. by Hazrat. Abu’ Hurairah that’ :the
Prophet of Allah (pbuh) said: “The Mighty and Exalted
Allah says: “I am with the opinion of My servant which he
cultivates about me; if he cultivates good opinion (about
me), it is good for him, and if he cultivates evil opinion, it is
bad for him.” [Anmed, Muslim]

Prophet Speaks - | ; “157

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(4) It is narrated by Hazrat Abu Hurairah that the

Prophet ‘of Allah (pbuh) said: “The Mighty and Exalted

Allah says: “l_am with My servant according to his opinion

and | will be with hini where he remembers me.” By Allah,.
Allah’ gets more rejoiced: about the repentance of His’
servant than that person amongst you who gets back’ his «
lost camel in the desert. And (Allah says): “Whoever tries

to gets closer to Me by a ‘span, | get closer to him by an

arm’s length; and whoever gets closer to Me by one arm's.

length, | get closer to him by two arm’s’ lengths; and

__ «whoever walks towards Me, I run towards him.” *

:. 7 : (Bukhari, ‘Mustin]

Renee This Saying indicates the unlimited “Mercies
of Allah. When man tums his attention towards Allah, the
Mercies of Allah turns towards him even more extensively.

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(5) sit’ is oa by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “The Almighty Allah says: “1
am with My servant according to his opinion and | will be
with him when he remembers me. If he remembers me in
his soul, | too remember him in My: Soul; ‘and if he
remembers Me in a gathering, | too remember him in such
a gathering which is better than them.” —[Bukhari, Muslim]

Explanation: That is, Allah will treat His servant according
to the opinion he has cultivated about Allah. ~ :

158 Prophet Speaks -'I

-That is,, Allah will remember him in the gathering of
angels and other pious souls of the Faithful; it is quite
evident that this type of .gathering is the best of all

gatherings.

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(6) | Hazrat Jabir bin Abdullah says that | have. heard
the Prophet of Allah (pbuh) saying just three days before
,his death that: “None of you should.die but in such a state
that he had good opinion about the Mighty and Exalted
Allah.” [Muslim]

Explanation: That is, at the time of death, man should
hope that he would be forgiven by Allah.

Obedience of Allah

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(1) - Hazrat Muhajir bin Habeeb says that the Prophet of
Allah (pbuh) said: “The Almighty Allah says: “I do not
accept every word of the wise; but | accept his intention
and desire. |f his intention and desire are in my obedience,
then | regard his silence as My Praise and Dignity even if
he does not speak.” [Darmi]

Explanation: That is, | regard only man’s intentions, desire,
feelings and passion and not his words even if.he were to
be a great scholar and wise person. If his intention is right,

Prophet Speaks - [ 159

his passions .are pure and are subordinate to my
obedience, | shall accept them. If his heart is full of passion
of My obedience, and_servitude,. not only his talk but even
his silence is admirable; his silence would be considered
as My pres and-show of reverence to Me.

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(2). - It ‘is ‘narrated by Hazrat Abu Hurairah- that the
Prophet of Allah (pbuh) said: “Your Mighty and Exalted
Lord says: “If My servants obey me | would cause the rain

~ to fall in the night (when they are asleep), and cause the
sun to rise in the day and:would-not let them hear the
sound of- AnUNGEED ” [Ahmed]

Explanation: That is, if they ba Me, they will. be granted
blessings not only in the Hereafter, ‘but also in this world. _
They‘will-be asleep: comfortably in their homes’ and their:
lands will be irrigated by’ the rain and thus they will be
protected from-the sound of thunder and lightning and they
will be benefitted with sunlight in the day. The Holy Quran
quotes the words of Prophet Noah: And / said: “Ask
forgiveness from your Lord; for He is Oft-Forgiving; He will
send rain to you in abundance; give you increase in wealth
and. sons; and bestow on you gardens and bestow on you.
rivers (of flowing water). (The Quran, 71:10-12)

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(3) It is reported by Hazrat Ali that the Prophet of Allah
(pbuh) gathered a small army and appointed a person from
Ansar as its commander and commanded them (the
soldiers) to listen to him and obey his command. They
angered him on some issue. (In his anger) -he ordered:
“Gather wood before me.” They gathered (wood) for him.
Then he ordered: “Set them on fire.” They set them on fire.
Then he said: “Has the Prophet of Allah’ not ordered you to
listen and obey me?” They said: “Yes, indeéd.” He said:
“Then enter the fire.” They looked at one another and said:
“We had run away.towards the Prophet of Allah (pbuh) to
escape from the fire (how can we enter the’ fire now).”
When they were in this state that his anger got subsided
and the fire too got extinguished. When they returned
back, they told the Prophet of Allah (pbuh) about it. He (the
Prophet) Said: “Had they entered the fire, they would-never
have come out of it.” Then He said: “There is no obedience
in the disobedience of Allah; obedience is only in the
good." is [Bukhari, uel .

Explanation: That is, we have believed in the Prophet of
Allah (pbuh) in order to escape the Fire of Hell in the
Hereafter and protect durselves from an evil end and death
in this world, and now how can we jump into the fire.

That is, they would have been burning permanently
in the Fire of Hell in the Hereafter and they would never
have escaped from it. —

That is, the real centre of obedience is Allah, and
the centre of. both the individual and collective life of
Muslims is the obedience and servitude of Allah. All other
obedience and servitude are acceptable only if they are
subject to the obedience of Allah and not when they are
parallel to it. -

Prophet Speaks - | / 161

That is,. obedience is permissible only in: virtuous
and good deeds which are liked by Allah; obedience is -
forbidden in such deeds which are against the commands
of Allah. Hence, it is stated in one of the Sayings: “It is
obligatory on a Muslim to listen and obey the person in
authority whether he likes it or dislikes it, until he is ordered
to commit a sin, and when he is ordered to commit a sin,
then there is no listening nor obedience.” (Bukhari, Muslim)

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(4) It is narrated by Nauras bin Sam‘an that the
Prophet of Allah (pbuh) said: “There is ‘no obedience of a
creature in'the disobedience of the Creator.” [Sharah al-
Sunnah]

Explanation: Obedience is permissible only when itis not"

against the commands of Allah. ee

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(5) It is narrated by Hazrat Ibn Masood that the
Prophet of Allah (pbuh) said: “There is nothing except
those which | have commanded that would get you closer
to the Paradise and keep you away from the Fire (of the
Hell), and there is nothing except those which | have
forbidden that would take you closer to the Fire (of the
Hell) and keep you away from-the Paradise. The Honest

*

162 Prophet Speaks - |

Spirit (in another narration the Holy Spirit) has inspired in
my heart that no person would die unless he has not
consumed his entire sustenance. Beware, fear Allah and
be moderate in earning your sustenance, and because of
delay in getting the sustenance ‘do not try to obtain it
through the disobedience of Allah, because the (clean and
pure) thing which is with Allah can be obtained only
through the obedience of Allah.” [Sharah al-Sunnah,
Baihaqi]

Explanation: That is, | have conveyed you those
commands when obeyed will make you eligible for

’ Paradise and which will protect you from Allah’s Wrath and
Punishment. The commands that | have given you are

’ enough to obtain the good pleasure of Allah and you need
not wander about in deserts and forests and go through
the strenuous labour of hermitage in search of Allah’s good
pleasure. | have also conveyed you those things which you
have to desist from because committing them would get
you closer to the Hell and take you away from the
Paradise; these are enough to protect you from the Fire of
Hell. You should not follow all other things that the deviant
‘nations and people have invented in the sphere of worship,
lawful and unlawful, because only those things are lawful
which have been made lawful by Allah and only those are
unlawful which have been declared unlawful by Allah, and
none other has the authority to make things lawful and
unlawful. It is declared in the Holy Quran about the
Prophet of Allah (pbuh): “He commands them what is just
and forbids them what is -evil; he allows. them ‘as lawful
what is good (and pure) and prohibits them from what is
bad (and impure); he releases them from their heavy
burdens and from the yokes that are upon | them.” (The
Quran, 7:157)

That is, Hazrat Gabriel.

That is, man is going to get the portion of his
sustenance at all costs. Therefore, he should always try to
obtain his sustenance from lawful means only. He should
always fear Allah and should adopt only those means of

Prophet Speaks - | : ; ‘163

earning his sustenance which do not trample the rights of
others and do not oppress others.

- Man should show patience when there is some
‘delay ‘in getting his sustenance. Because of the delay, he
should not take such stéps which are unlawful. The pure
and good sustenance can be obtained only through the
obedience of Allah; the sustenance earned through the~
disobedience of Allah cannot be construed as pure and
good, and if a person thinks such sustenance as pure and
good, it is just a deceit of his soul and nothing else.

Respect for ‘Monotheism. :

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(1) ° It is narrated by Hazrat Anas a ‘the Prophet of
Allah (pbuh) said: “Every one of you should implore your
Lord for all your needs;.even if the:thong. of his boot is
severed he should Boek it from Him alone. e Entel

Explanation: ladnomelem demands that man should placa ‘
all his needs before ‘Aliah and seek His help, because*
Allah alone is the real succourer and resolver of difficulties,

and. all others are dependent - upon: Him. Those who.~ °

implore others than Allah Ie succour are victims of ©
ianorance. a . ‘ :

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(2) It is narrated by Hazrat” Mugheerah bir Shu'bah —

that the Prophet of Allah (pbuh) used to utter these.
sentences after every obligated prayer: “There is ‘no God ©

164 Prophet Speaks - !

except the one. and only Allah; He has no partners;
monarchy belongs to Him,and so also ‘all the praise; and
He holds Power over all things. O- Allah, none can stop
whatever you grant, and none can grant whatever you do
not grant; and the good worldly fortune of him who is
possessed of such fortune will not profit him in lieu of You.”

[Bukhari, Muslim]

Explanation: That is, wealth of a person will not be of any
benefit to him in lieu of Allah; only good intentions, sincerity
and good deeds -will be: of help to him. Everything is
controlled by Allah. Whatever a man gets, he gets with the
command of Allah and He has the Power to withhold from
man whatever He wants to withhold. All His decisions are
based on wisdom and there is none who has the power to
change and interfere in His decisions. .

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(3) It is narrated by Hazrat Ayesha that when the
Prophet of Allah (pbuh) fell sick, some of the wives of the
Prophet talked about that cathedral which was called Maria
(located in Ethiopia) and which Hazrat Umme Salma and
‘Umme Habeeba had visited. When they described its -
beauty and the pictures in it, he (the Prophet) raised his
head and said: “When any pious person amongst them
died, they used to build a place of worship over his grave
and paint his pictures in it; these are worse kind of
creatures amongst the creatures of Allah.” [Bukhari,
Muslim] . .

Explanation: In that manner they used to lay a foundation
for polytheism.

Prophet Speaks +L, . 165

‘Because, not only they themselves go astray but
become the cause for others also to go astray; they used
to lay foundation for the worship of Allah’s creatures
instead of laying foundation for the worship and servitude
of One Allah, the Creator of all things.

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(4) Hazrat “Ata bin Yesar narrates that the Prophet of
Allah (pbuh) used to supplicate: “O Allah, do not make idol
of my grave that it is worshipped. The Wrath of Allah had
come down vehemently on ‘those who had made the
graves of their Prophets places of worship.” [Malik]

‘Explanation: Worshipping others except Allah is polytheism
which is the greatest sin. In the Torah, the Zabur and other
previous Books too polytheism has been condemned and
it has been likened to fornication and promiscuity; this has
also been pointed out in. the Holy Quran (refer 24:3;
25:68). The Quran has declared polytheism as the greatest
oppression. A few examples from the Bible are given here:
“For you shall worship no other god; for the Lord, whose
name is Jealous, is a jealous God: Lest you make a
covenant with the inhabitants of the land, and they go a
whoring after their gods, and do sacrifice unto their gods,
and one call you, and you eat of his sacrifice; and you take
of their daughters unto your sons, and their daughters go a
whoring after their gods, and make thy sons go a whoring
after their gods. (Exodus, 34:14-16) “But they turned back,
and dealt unfaithfully like their fathers: they were turned
aside like a deceitful bow. For they provoked him fo anger
with their high places, and moved him to jealousy with their
graven images. (Psalms, 78:57-58) “Forty years long was |
grieved with this generation, and said: It is a people that'do
err in their heart, and they have not known my ways: Unto
whom | swear in my wrath that they should not enter into
my rest.” (Psalms, 95:10-11)

‘166 - Prophet Speaks - [

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- (5) Hazrat Jundub narrates that he has heard the
Prophet of Allah (pbuh) saying: “Listen, the people before
you, used to convert the graves of their Prophets and
pious persons into places of worship. Beware! Do not
make the graves places of worship; | prohibit you from this
act.” [Muslim]

Explanation: That is, they used to make the graves of their ©
Prophets places of worship, although it was not permitted
for them to worship others than Allah. _

It is a tragedy that people have forgotten the advice
of the Prophet of Allah (pbuh) and many of them perform
all those acts on the graves which have been prohibited by
him. .

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(6) It is Narrated by Hazrat Ibn “Abbas that the Prophet
of Allah.(pbuh) has cursed and condemned’.those women
who visit the graves and on those who perform acts of
worship on them and light lamps on them. [Abu Dawood;
Tirmizi, Nasai]

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(7) It is narrated by Hazrat Abdullah bin Masood that
the Prophet of Allah (pbuh) said: “Evil omen is a kind of
polytheism; he repeated it thrice.” -

Explanation: in evil omeh, man becomes superstitious and
forgets that the real power of doing and undoing things lies .

Prophet Speake? “| : , 167

with Allah. This is. the beginning: of sehireieita and can
lead to complete polytheism. Therefore, it has been sirictly
told to desist from it. ‘

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(8) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “There is no reality in
contagion, anxiety: (hamma), astrology, and hissing:
(safar).” [Abu Dawood, Tirmizi] :

Explanation: Because of superstition, it is not right to:

believe that a disease is contagious. However, if it has, .

been proved by research and investigation that. certain
diseases are contagious, there is no harm ‘in believing
them to be so and take precautionary measures. Islam
does not deny cause and effects; the only thing it prohibits
is superstition, which takes man away from realities cs
makes.him deviate from true beliefs.

=~ There are difference of opinion as to the meaning
of hamma and safar. There was a_ perception in the
ignorant era that when a murdered person was not
avenged, his soul used to fly around in the shape of an owl
and cry out that it is thirsty‘and it should be avenged; this
. was. known as hamma. They believed safar to be an
animal whose bite induced hunger. There are many-other |
perceptions and beliefs apart from these.: Islam has.
declared all of them as unreal and has cleared the human
mind from all such Buperautons:

In the ignorant era, ie Arabs used to relate rain to
‘the stars. This has been declared false and has been very
clearly indicated that all powers rests with Allah and
whatever happens in the world and, the universe'happens .
with the command and permission: of Allah: Therefore, we
have. to trust only Allah and not the stars and ‘planets, ~
which are ‘nothing but creatures .of Allah that have been

i

168 t Prophet Speaks - |

created to perform specific duties. They play no role: in
man’s life and do not affect his destiny.

In the narration of Hazrat Jabir, the words “la ghoul”
have also been used, which means there is no reality in
“the demons of the desert.” The Arabs of the ignorant era
believed that demons and jinns wander in the desert and
cause the travellers to go astray.

taal 058i 8 al dpts Sage 2G 3S al Ge 5 (8)
(gags ails ool)” gids Je silat

(9) Hazrat Umme Kurz says that she has heard the
Prophet of Allah (pbuh) saying: “Let the ‘birds remain in
their nests (do not take good or evil omen by making them
fy)” [Abu Dawood, Tirmizi]

Sisk oh seabed gts
tgs {g3l5 Bh hae li tg HINES] 3 asee ¢

Ybid dl 2 pSi5/ bigs Ab GIS :dL KEG US gl
onli Be atest 2
iat if O6 db MLS Gjbds Wey te 5 eal O15 pSSes jai
ios SNS a Gls bad LAs La
(18) 9 It is narrated by Hazrat Mu‘awiyah bin Hakam that |
asked: “O Prophet of Allah, we used to perform some acts
duringithe era of ignorance (what do you say about them)? -
Werused to go.to an astrologer (to known about hidden
things).” He said: “Do not go to them.” | said: “We used ‘to
make the birds fly and taken good and bad omen from
thentss He said: “This is such a thing that it would affect
your hearts (because , you have been doing it), but this
$houldisnot be. an’ impediment to you.” | said: “Some

’‘persansiamongst us used to draw lines.” He said: “One

amongstethe Prophets used to draw lines. Now, someone's

- [ine naiight.correspond with that line and it might prove to be

ftighti {but how can anyone know that his line is
corresponding with the line of the Prophet).” [Muslim]

Prophet Speaks -| 169

Explanation: The unseen is known only to Allah; .all others
can just guess about it. Hence, we should not go to such
people. ‘

You should desist from it and should not change’
your programmes because of it. :

That is, he used to draw some lines and calculate
to know the state of affairs. ‘

In another Saying, the Prophet of Allah has taught
a few words, uttering which removes the evil effects on
‘man and he begins to trust Allah alone: “O Allah, You
alone bestow good and You alone remove the Evil; there is.
no protection nor power except. through Allah.’ ” (Abu
Dawood)

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(11) Hazrat Zaid bin Khalid says that in the year of
* Hudaibiya, we went out with the Prophet of Allah (pbuh).
On one night, rain fell. In the morning, the Prophet of Allah
(pbuh), after leading the morning (fajr) prayers, turned
towards us and said: “Do you know what your Lord has
said?” We said: “Allah and His Prophet know better.” He _
said: “Allah said: Many of my servants began their day with
Faith in Me, and many of them had Unbelief in me.
Whosoever said that this rain has fallen on us because of
the Mercy of Allah, Sustenance of Allah, and Esteem of
Allah, he has Faith in Me and not on the star; and

170 . Prophet Speaks - |

whosoever said that this rain fell on us because of some
star, his faith is on the stars and he unbelieved me.”
[Bukhari] : ‘

Explanation: It is against the Faith for man to remember .
the star when rain falls and forget Allah.. The eéntire
universe and everything: in it function at the Will. and
Commands of Allah; lifeless matter does not have any
power over the events that occur in this world and the
entire universe. Believing in proved facts and realities is
not Unbelief; Unbelief is to believe and trust in other things
overlooking the Entity of Allah..

‘5 i cla te Agha Yi @B ol oe Mas Ge 5 019
_ ble gil) Want) sla al é aly. slik 15458 cn 3 Nt) Aw)

’ (12) ‘It is narrated by Hazrat Huzaifa that the Prophet of
Allah (pbuh) said: “Do not say whatever Allah wills and that.

person wills; rather says, whatever Allah wills and then that
‘person wills.” [Abu Dawood]

Explanation: That is, while speaking do not use such words

which show equality in the status of Allah and his servants;
always keep in view the Greatness and Sublimity of Allah.

HNRKK

val

171

- BELIEF IN FATE

Coe

Belief in Fate is actually a part of Faith in Allah: The Holy
Quran has described this belief as such; refer Chap. 3:26;
Chap. 4:78; Chap. 7:128; Chap. 25:2-3; Chap. 57:22-23:
Belief in Allah includes belief in fate too. Denial of this
belief is denial of Allah. Hazrat Ibn ‘Abbas says: “The
structure of monotheism is connected with the belief in
fate; any that accepts Faith.but denies the fate impairs the
concept of monotheism.” ” :

Belief in.fate, in reality, is acknowledgement of the
Divinity and Greatness of Allah. It is an acknowledgement
that Allah is All-Powerful and is the Sovereign Ruler and
His knowledge encompasses everything. He has set a
definite measure of everything which cannot be: crossed.
His Power overwhelms everything. He knows the
beginning and the end .of everything. This world is being
run under His Plan and none can prevent Him from
implementing -His “Plan.. The powers of benefitting and ;
harming are with Him. He alone gives life and He alone
_ gives’ the ‘death. He is Master of all the sources of
sustenance and it is‘in His power to decrease or increase
the amount of sustenance he provides for his creatures.
His Wisdom is without any flaw‘and His actions are not
without any purpose. Every man has not been bestowed in
this world with equal measures of wealth, fame, beauty,
strength, power and all other things. This system has been
established by Him.‘Highest degree ‘of wisdom is found in
it, which man cannot fathom nor can he interfere with or
change it. It is our duty to fulfil all the duties and obligations
mandated. on us within the limits fixed by Him. Success
and failure is in Allah’s hands. It is He Who elevates the
lowly :and ‘lowers the ‘elevated. It is He Who extracts
success from failure and destroys those: who rebel against
him because of their power and wealth. .

172 , Prophet Speaks - |

Belief in fate widens man’s ideals and thoughts and
man obtains great strength from it. He becomes contented
and begins to trust his Lord, Allah. The trust in Allah
creates in him such. strength and power that he cannot be
defeated. He does not run away from the field of struggle
and striving. He seeks help of his Lord with his striving and
never gets disheartened or disillusioned. With Faith in
Allah and belief in fate, man obtains such purity of.soul that
‘every other thing of the world can be sacrificed over it. His
heart gets cleared from the evils of avarice, jealousy and
other evil passions. If he is able to obtain everything in this
world, hé does not become arrogant, and if he had to face
deprivation and afflictions, he does not become impatient.
He always remains a contented and thankful servant of:
Allah, and always praises Allah and considers it the most
valuable asset of his life.

Importance ‘of Belief in Fate

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(1) ~—sIt is narrated by Hazrat Jabir that the Prophet of
Allah (pbuh), said: “A servant (of Allah) cannot be a
Believer unless he does -not believe in fate and its
goodness and badness, and until he does not understand
that it was impossible that whatever (good and bad) has
reached him would not have reached him, and it was
impossible that whatever has not reached him would have
reached him:” [Tirmizi] .

Explanation: That is, Faith in Allah gets: perfected only
when man has belief in fate too. A believer in fate knows
that whatever comfort or afflictions he was bestowed with
was destined to reach him, and the one. which did not
reach him was never destined to reach him. He knows that
whatever happens, it happens with the knowledge of Allah.

Prophet Speaks - | : 173

The entire universe is being run by Allah under His Plan.
As complete harmony is found between different segments
of the universe, so also whatever small or big incidents
happen in the world are not. isolated incidents but are
linked to the happenings of the entire universe and happen
according to the Plan of Allah. If a different and better
organizational setup were required to achieve the objective
of the creation of this Universe, Allah would have certainly
created such an organization. We find in the world sorrow
along with happiness, difficulty along with comfort; these
are not random happenings but happen under a great
scheme. It would be our narrow thinking if we were to think
this as an oppressive and tyrannical system.

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(2) Hazrat Abu Hurairah narrates that the Prophet of
Allah (pbuh) said: “Allah loves more .the strong Believer
than the weak Believer, and there, is’ goodness _ in
everything. Aspire’ for the thing that benefits you ‘and
beseech help from Allah and never feel incapacitated. If
some affliction.or calamity befalls you, do not say that had I
done this it would have been such and such, but say, Allah
had destined it and He did whatever he had Willed,
because (the word) “if opens’ up the door of Satanic
activity.” [Muslim]

Explanation: That is, Allah loves more that Believer who is
courageous and strong-willed than the one -.who “gets
. disheartened by a little difficulty or failure in life. Believers
should never lose heart and should always seek help from
Allah. If the Believer encounters any difficulty. or hardship
he should remember that it was destined to happen and
therefore should patiently bear with it and never lament by

4

174 Prophet Speaks -t

saying that had | not done this or had | done that, | would
have been saved from that ‘hardship. Such -a thought
process always lands man in more distress and mental
depression which niakes him a discouraged person. Satan
wants the Believers to become a disheartened lot and not
take part in the real objective of their existence which is
nothing but the struggle to establish the true Religion of
Islam.

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dal det Yori 5 ah Jal de 2 4 5 EN Jal dae aad

(plas wales) -islg dl, QE Lal 5 LEM Jal dye 41 5 aia
(3) Hazrat Sahl bin Sa‘d narrates that the Prophet of
_ Allah (pbuh) said: “(Sometimes) a servant (of Allah)
performs deeds’ of the’ people of Hell, though he actually.
belongs to the people of Paradise, and (sometimes) he
performs déeds of the people of Paradise, though he
actually belongs to the people of Hell; indeed, what
matters are the, deeds at the end.” [Bukhari, Muslim]

Explanation: If man’ Ss life ends in. the state of Unbelief:he
becomes: eligible. for the Hell- though he might. have
followed Isiam i in his entire life. On the other hand, if man’s
life ends in the state of Faith though he might have lived as_.
an Unbeliever his .entire’ tife, he becomes entitled for
Paradise, because. ‘he corrected himself right before his
death. This means .that man should never be careless
about his end. and always be careful and pray. for. a good
ending of his life. re :

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alt Bt be Si Oe Bl 5 a. ‘sah, is ts

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(4) ‘Hazrat. Abu, Khizama’ reports from ‘his father that
(his father) asked the Prophet of Allah (pbuh): “O Prophet
of Allah, kindly tell us, can the charms and spells that we

n

‘

Prophet Speaks - | 175

use, the medicines that we use, and the things that we use
to protect ourselves change the fate (decreed) by Allah?”
He (the Prophet) said: “All these things are part of the fate
decreed by Allah.” [Tirmizi, Ibn Maaja, Anmed]

Explanation: That is, supplications, treatments,
precautions, etc. are part of the fate. There is no conflict
between these things and the fate. Therefore, the person
who makes use of these things does not oppose the fate;
rather, he adopts ail: these things under the fate.

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MU Al Gy Saks 9 aa Gp Sas 4 cok 185 M1 asl

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asi Ji "gad goatad Gal y Gio 5 ily Lael Ys
(gly) - b “G LAL adic tn
(5) Hazrat Ali says that we were ae with the
Prophet of Allah (pbuh). He said: “There is none amongst
you whose place has not been registered either in the
‘Paradise or in the Hell.” We said: “Then, shall we not rely
on it?” He said: “No, keep performing, because every
person is facilitated (for the task for which he is born).”
Then he recited the Verses: “So he who gives (in charity)
and fears (Allah), and (in sincerity) testifies to the Best —
We will indeed make smooth for him the Path to Bliss. But
he who is a greedy miser and thinks himself self-sufficient,

and gives the lie to the Best — We will indeed make smooth
for him the Path to Misery.” [92:5-10]

Explanation: That is, performance of deeds is not
something which is outside the sphere of fate that you
should become careless about it. The Prophet of Allah
{pbuh) has presented a very exquisite argument from the
Verses of the Quran. The law of facilitation is in place in
the human life. Whatever man adopts, good or evil, he will
be facilitated to act accordingly, and he proceeds towards’
it as water runs down a slope. Every law of Allah is

176 : Prophet Speaks - 1!

universal and all-encompassing. The intention of man is
not separate from it. If a person wants to adopt the way of
piety, this law will certainly help him; his passion and
psychology become compatible with his intention; he -will
receive help from Allah and his intention gets fulfilled. If a
person wants to adopt the attitude of unbelief and
disobedience, this attitude will be made easy for him and
his feelings and passions become one with the unbelief.
From this, we can very well understand man’s
responsibility. Intention is a, very. important part of
consciousness. Man is a conscience being. If he -does not
want to accept the responsibility of intention, it means that
he wants to get alienated from consciousness. This law
does not negate fate and divine decree. The law of fate
and divine decree also does not negate man’s freedom of
choice. Allah knows how a person uses the freedom of
choice given to him. He knows the beginning and the end
of everything. He is: running: this, world and the universe
with His boundless knowledge. He knows the end and
resting place of every one and He has the power to send
everyone to its place.

ge
4

“Sag i fin Fate: its Effect on-Man’s Character and

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(aol assay) ; etal
(1) Hazrat Ibn Abbas says: “One day | was riding
behind the Prophet of Allah.” He said: “O boy, | am going

Prophet Speaks - b : Be

to teach you a few thingseBezheedful of Allab, Allahawillibes
-heedful of you (will protect,yau)itbe saeedfulobAllabiyou:
will find Him in front of you; when you supplicate,
supplicate Allah; when younrequireranyrhelp; beseech it
from Allah. Remember, iftalbthe people;collectivelydecider -
to benefit you, they cannot benefit-yourexcept that avbich
has been destined for youy bys Allahot lf allicthes,people,
collectively want to harm you, theyicanagt.harmyouexcept
that which has been destined foncyoursRens hayesbeen;
taken away and the ink of the papersohasndriaditupsa
[Tirmizi, Ahmed] : int to seusosel .nwerbritiw
aye : . + naltsollqque ject bsiste
Explanation: This saying shows thatwe,gebsthical, benefits;
out of belief in fate. Man becomesifearlessiche fears:only;
Allah. He firmly believes that no person othenjthan Allah:
can harm or benefit him. He believes that whatever he is
destined to receive he will feceive and whateverhe is not
destined to receive, none can givenit te; bimvoklences
fearlessly he walks on the path of Jsuthandinothing, ean;
make him turn away from it. veb Yvhslini2 .bispe
i Qa C8 larlspoile sonsnaiaus

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; : yebru ai yey

(42s onl) . 2p ort} enoilsetdyes
(2) Hazrat Thauban says that théwProphet offfAllah
(pbuh) said: “Nothing can avert fate extept''supplication!
and nothing can increase the age ‘dxcépt Ipletyourie
righteousness, and certainly sometimes 4 pefFeonlosésihis
sustenance because of the afflictions of sin/S[Ib’MaajaylT
a ee ig 5, ae bluode tl .owt

- Explanation: This Saying describes the faéPthaebelieBin
fate’ does not mean that man should adépt'@>fariistid
attitude and should -not act or adopt alwoneans 2aad
devices in this world. Action and devices determine the
fate. Supplication also changes or detern¥iiéstithe fate.
This has been said keeping.in view our limited Kndwledge!
Otherwise, everything is predetermined in the“knawiadge
of Allah. For example, Allah knows that a pelsorpwauldajet
leuM hse)

178 : : Prophet Speaks - |,

afflicted by a difficulty. and He also knows whether he will
supplicate or not in that. situation.

. The means and resources are not different from
fate. Take for example, supplication. Supplication is not a
lifeless cry; rather it has a very strong power. The Wrath of
Allah was about to- fall on the people of Hazrat Jonah
(Younus), but it was withdrawn due to the supplication of
the people. If these people had not taken the ‘help of
supplication, the Wrath of Allah would not have been’
withdrawn. Because of this particularity of supplication, it is
stated that supplication can avert fate; the greatest device
in the human devices is the device of supplication. This ‘is

_ the reason that when-all devices fail, ‘man takes recourse

to supplication.

Increase in age does not depend on healthy diet
and following the principles of hygiene alone; rather, piety
and righteousness also act as powerful ingredients in this
regard. Similarly, decrease in sustenance or: losing the
sustenance altogether cannot said to be only because of
man’s wrong decisions in his economic and business
activities; he can lose his sustenance because of sins too.

It is understood from this Saying that the .
supplications, the good and bad deeds of person do affect
his fate: Those who think that man is constrained and
helpless in the face of fate are wrong. -The freedom of
choice and action that has been granted to man does not
negate the fate; rather, this freedom is part of the fate.
Then, how can there be.any contradiction between the
two. It should also be kept in view that whatever power
man possesses has been bestowed on him by Allah. As he
is dependent on the power of Allah for his survival, s0 also
he is dependent on Him with regard to his actions. -

Another Saying should also be kept in view. It is
reported by Hazrat Anas that the Prophet of Allah said:
“Any. person who wants ,his sustenance increased and
death delayed; should show compassion to his kindred.”
(Bukhari, Muslim) - ;

Prophet Speaks -I , 179

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(debe gil iegdeys) |. -45

(3) It is narrated by Hazrat Abu Hurairah that once the
Prophet of Allah (pbuh) came to-us from outside. At that: .
time, we were debating about fate. He got very angry so
much so that his face became red as if pomegranate
seeds had been squeezed over his cheeks. Then he said:
“Have you been commanded about this or have | been
sent (as a Prophet) to you for this (purpose). The people
who have gone before you were ruined when they began
debating. on this issue. | instruct you not to debate in this
matter.” [Tirmizi, Ibn Maaja]

Explanation: Since the issue of fate is very delicate, it has
been forbidden to hold discussions and debates in this
regard, People’s attention has been diverted to the fact
that they should pay more attention in obeying the
commands of Allah and.performing the duties assigned by
Him, which is the purpose of their life. It is enough. to
believe in fate cursorily. Effort to know more about fate
means that man wants to know everything which is hidden
from him and wants to know all the secrets of Allah; man
should desist from such temerity. :

181 .

BELIEF IN THE PROPHETHOOD -

While on the one hand man needs food, water, light, etc. in
this world to survive, he also needs a guide who can show
him the path of Allah and tell him the objective of his life on
earth and why he has been created by Allah. Without
‘proper guidance man cannot lead his life in this world
according to the Will of Allah, although it is essential for
man to lead his life in the obedience of Allah to achieve the
good pleasure of Allah and perpetual success. That Allah
who fulfils even our smallest needs cannot be expected to
leave us in this world wandering astray without making any
arrangements for our guidance.

For the guidance of man, Allah.has set up a guide

~ in man’s own soul in the form of conscience. Allah has
created man in such a manner that man can distinguish
between good and bad thoughts and deeds. Allah has also
spread out His Signs all over the universe which can guide
man towards the Truth. However, .man’s conscience and
natural Signs alone have not been relied upon for the
guidance of man. Along with these, Allah made
arrangements to send His Prophets and Messengers in
‘order to guide people towards the right path and save
them from the depravity of beliefs and deeds. Those who
were commissioned as Prophets were bestowed with
extraordinary knowledge and insight so that they-could act

sree

\ only walk on the Path of Truth.themselyes, but also, quide
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182 . , Prophet Speaks - |

It is also a fact that belief in the Prophethood alone
can unite mankind on one Faith. In fact, the differences
that are found in the beliefs and ideologies of mankind are
the result of following conjectures; Truth cannot have
different shades. The Prophets possess the true
knowledge bestowed on them by Allah. The teachings of
every Prophet were one and the same. Fundamentally,
their teachings consisted of belief in Oneness of God,
belief in the Prophethood and belief in the Hereafter. Along
with these fundamental teachings, they also brought the
correct way of life, which were all bestowed ‘on them by
Allah; they presented everything based on truth and never
on conjectures.

Innumerable Prophets were sent by Allah for the
guidance of mankind; a few of them have been mentioned
in the Holy Quran. Finally, Allah sent Hazrat ‘Muhammad
(pbuh) as his last and final Prophet. Every detail regarding
his life and character.and conduct has been preserved.
The Divine Book, the Holy Quran, revealed on Prophet
Muhammad (pbuh) by Allah and presented by him before
the people is still found in its original form. Every segment
of his life can be presented even today before the people
with utmost confidence as to its authenticity. Since the
teachings of the previous Prophets have either partly
disappeared or have been corrupted, the only Way to find
out the Truth and the True Guidance is the Holy Quran and
the life of Prophet Muhammad (pbuh) which have been
preserved in their original form.

Moreover, the Prophethood and teachings of the
previous Prophets were confined to particular nations and
particular eras. However, the Prophethood of Prophet
Muhammad (pbuh) is not confined to any particular nation,
tribe or era; his Prophethood is for the entire mankind and
will last till the Day of Judgement. Also, the Guidance of
Allah, in the form of Religion of Islam, has been concluded
through Prophet Muhammad (pbuh), and therefore, the
chain of Prophethood was also ended with the advent of
Prophet Muhammad (pbuh) and no new Prophet will be
commissioned after him. Now, it is incumbent upon man to

Prophet Speaks - | 183

follow only Prophet Muhammad (pbuh) to receive true
. guidance and lasting success in this world and the
Hereafter. Those who deny the Prophethood of Prophet
Muhammad (pbuh) and refuse to follow him will go astray
and can never achieve real success and salvation in this
world and the Hereafter. Moreover, denial of Prophet
Muhammad (pbuh) is the denial of every other previous
Prophet and the institution of the Prophethood itself,
because every Prophet brought the same Truth and
Guidance that was. brought by Prophet Muhammad (pbuh).

As far as the question that why Allah made the
Prophets as the medium of conveying His Message and
why did not He conveyed it directly to each and every
human. being, is nothing but man’s short-sightedness.
-There is no place in the present system of the universe for
Allah addressing evéry human being directly, because the
Law of the Unseen is the governing law of the universe.
Although everything is dependent on the mercy and
benevolence of Allah for its sustenance, this reality has
been hidden from the senses of all the creatures, including
man, that none can see directly the Reality behind it.
Lifting this veil just for man would negate the Law of
Unseen working in the universe. Therefore, the medium of
Prophethood. is the only method through which not only
mankind can be properly provided with guidance but also
the Law of the Unseen can be maintained. The law of the
Unseen is part of the test and trial of man.

Belief in the Prophethood

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(1) Hazrat Jabir narrates that the Prophet of Allah
(pbuh) said: “By the Entity in Whose Hand is my life, if
Moses were to appear before you, and you begin. to follow

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Prophet of Allah pbu pa . By e Entity i in Whose‘Hand
iis theuifeset. Mulvartimad; ary. Jew or.Chtistianiof (thé.¢ta -
of) this Brotherhood hears. about me and dies wittiout .
beliéving: vin.that whieh Ehave’ Brought, will be-amongst'the
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Prophet Speaks - | a . 185

Explanation: It means that whoever gets sufficient
information about the Prophethood of Prophet Muhammad
(pbuh), it becomes incumbent upon him to believe in his
Prophethood and follow him. It is essential even for the
Jews and the Christians, who believe in previous Prophets
and Divine Books to believe in Prophet Muhammad (pbuh)
to achieve success and salvation both in this world and in
the Hereafter. : :

In this Saying, Brotherhood means those persons who are
the addressees of the Mission of’ Prophet Muhammad
(pbuh) whether in his lifetime or after him and whether they
are People of the Book, or polytheists or Unbelievers, or
Muslims. The other kind of Brotherhood is that
Brotherhood which consists.of people who are Muslims.

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.(3);dq) Idazrat Abdullah bin Masood says that a person
ame! tosthe;Prophet of Allah (pbuh) and said: “O Prophet
cof} Allaty, ithere: is a Christian who adheres to the Gospel
.6:81-hesfollQwsiit. strictly), and there is a Jew who adheres
to the Torah, and also believes in Allah and His Prophet
and yet does hot follow you.” The Prophet of Allah (pbuh)
& id: “Any. Jew and Christian who hears about me and still
dogs rdt followme ‘will go into the Fire (of the Hell).”

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"186 Prophet Speaks - |

(4) It is narrated by Hazrat.Abu Hurairah that the
Prophet of Allah (pbuh) said: “Il am nearer to Jesus the son
of Mary in this world and in the-Hereafter too. We Prophets ©
are similar to stepbrothers, whose father is. one and
mothers are different, and their religion is one, and there. is
no Prophet between both of us.” [Bukhari,Muslim]

Explanation: That is, although Prophets came in different

eras and in different parts of the earth, their Religion was

one, which was Islam. Every one of them showed mankind

the same Path of Truth and every one of them was a

representative of Allah.; The laws governing the society

could have. been different due to particular time. and

situation, .but. there was no difference in the basic

teachings and beliefs of the Religion. It is the very same

Religion which Prophet Muhammad (pbuh) has presented ;
before the people.

That is, after Prophet Jesus (pbuh), no other
Prophet was sent except Prophet Muhammad (pbuh). It is
understood from different narrations, that Allah lifted up
Prophet Jesus (pbuh) into the heavens and that he is still
alive. there.. He will be sent down 'to-the earth near the
establishment of the Day of Judgement. There will not be
any Prophet between the advent of Prophet Muhammad .
(pbuh) and the coming again of Prophet. Jesus (pbuh).
Those who have been mentioned in the Gospel as the 12
Prophets were not Prophets in the real sense, but were the
vicegerents or emissaries of Prophet Jesus: (Refer Luke,
6: 13).

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(5) It is reported by Hazrat Ubada bin Samit that.the
Prophet of Allah (pbuh) said: “Any who bear witness that
there is no god but Allah, He alone is the god and none is

Prophet Speaks-| ; ‘187

partner to Him, and that Muhammad is His servant and His

_ Messenger, and that Jesus is the servant of Allah and is
His .Word which He bestowed on Mary and is a Spirit
proceeding from Him; and that the Paradise and the Hell
are the truth, Allah will make him enter the Paradise, on
whatever course of action he is.” [Bukhari]

Explanation: tt is stated in the. Holy Quran: “Christ Jesus
the son of Mary was (no more than) a Messenger of Allah,
and His Word which He bestowed on Mary, and a Spirit
proceeding from Him; so believe in Allah and His
Messengers. Say not “Trinity”; desist; it will be better for
you: For Allah is‘One Gad: Glory be to Him: (Far Exalted is
‘He) above having a son. To Him belong all things in the
heavens and on earth. And enough is Allah as a Disposer
of affairs. "(4171) ° o . é

From the above ‘Saying and the Verse of: the
Quran, it is quite evident that Hazrat Muhammad. (pbuh)
was the servant of Allah and His Prophet and so also
Hazrat Jesus (pbuh) was also the servant of Allah and His
Prophet. To consider Hazrat Jesus as the son of Gad is

against the Truth. It is true that Hazrat Jesus was a great ~

Sign of Allah as -he was born without a. father. But to
consider him as son of God because of this miraculous

birth is wrong. As the first man, Hazrat Adam, was created’

from a combination of different parts of the earth, without
any.father or mother, just by.the Word of Allah “Be,”
similarly Hazrat Jesus was born, without a father, when the
Word of Allah was bestowed on the womb of Mary. The
Holy Quran points out: .“The similitude of Jesus before
‘Allah is as that of Adam; He created him from dust, then
said to him: “Be”: and he was. ” @: 59)

That is, one who believes in the Oneness of God,
the Prophethood and the Hereafter and'is not a denier of
the Religion of:Islam will certainty enter the Paradise. It is
another thing that a person might have to undergo
punishment because of his wrongdoings before entering

the Paradise. “On whatever course of action he is” may

a

188 . : ‘ Prophet Speaks - |

also mean that in the Paradise his status would be decided
according to his deeds. .

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(6) It is reported by Hazrat Abdullah bin “Amr that the
Prophet of Allah (pbuh) said: “None of you can be a -
Believer unless his desire does not get subservient to the

thing (Islamic: Law) that | have brought.” [Sharah al-
Sunnah]

Explanation: That is, the demand of the belief in Prophet
Muhammad (pbuh) gets fulfilled only when man’s desires
are made subservient to the Guidance brought by him, and
instead of following his own desires make his desires obey °
and follow Prophet Muhammad (pbuh). When the soul of
man gets purified, he begins to obey and follow the
Guidance’ of Allah and His Prophet sincerely and
devotedly.

Revelation: Manner of its Descent

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(1) It is narrated by Hazrat “Ubada bin samit that when
Revelation used to descend on Prophet of Allah (pbuh), it
used to cause great stress and strain on him and his face
used to get changed. It is reported in another narration that
(at that time) he used to bow his head and his Companions

too used to bow their heads; after the completion _of the
Revelation, he used to lift his head. [Mysliml nici yariions

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E =xolaation: Thal i. when. e Revelation used. to.descend
on the Prophet of Allah (pbuh) and when he was in direct

4

Prophet Speaks - | 189

contact with the world in heavens, naturally there used to
be a kind of confrontation between his worldly senses and
the heavenly power, and he used to feel its stress and
strain on -him whose effects manifested on his face. At that
time, he used to bow his head. Apart from the intensity of
the Revelation, the loftiness of the Revelation also
demanded that the Prophet and the Companions present
on the occasion should bow their heads. The loftiness and
greatness of the Quran, which is the Revelation, can be
gathered from this Verse of the Quran: “Had We sent down
this Quran on a mountain, verily, you would have seen it
humble itself and cleave asunder for fear of Allah.” ee! )

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(2) Hazrat Abu Hurairah says that whenever the
Revelation descended upon the Prophet of Allah (pbuh),
none of us had the power to raise his eyes towards him till
the conclusion of the Revelation. [Muslim, Hakim]

Explanation: That is, on the occasion of descent of
Revelation, there used to manifest such an aura of majesty
and grandeur around the probit of Allah en that none
could dare to look at him.

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(3) It is ane ,by ae oe that poses Harith
bin Hisham asked the Prophet of Allah (pbuh): “O Prophet

190 Prophet Speaks - |

of Allah, how does the Revelation come to you?” The
Prophet of Allah said: “Sometimes, it comes to me ‘in the~
form of ringing sound of'a bell, and this is the harshest on
me; then it ends and | would conserve it. Sometimes, the
angel will appear before me in the form of a man and talks
to me. Hence, whatever he says ‘| memorise it.” Hazrat
Ayesha says that | have seen Revelation being descended
on him on-a very cold day. When it ended, his condition
was such that Retepiavons was pouring from his forehead.
[Bukkari]:

Explanation: That is, during such type of Revelation ‘in
which the Prophet of Allah (pbuh) used to hear the ringing
sound of a bell, he had. to pass through: a very difficult
state. After the conclusion of the Revelation, the Message
from Allah used to be fully preserved in the mercy of the
Prophet of Allah (pbuh).

That is, sometimes, the angel used to come to the
Prophet of Allah (pbuh) i in the guise of a man to cohvey the
Message from Allah, which the Prophet used to memorise.

That is, even in the coldest weather, perspiration
used to pour down from the forehead of the ‘Prophet of
Allah (pbuh) during the descent of the Revelation.

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(4) It is narrated by Hazrat Zaid bin Thabit that (once)
Allah sent His Revelation on His. Prophet (pbuh). At that
time his thigh was on my thigh. It caused such a weight on
me that | eared that my thigh would get fractured.
[Bukhari] -

Explanation: This was the personal experience of Hazrat
Zaid bin Thabit. He was sitting very close to the Prophet of
‘Allah (pbuh) and by chance, the thigh of the Prophet was
over his thigh when suddenly the descent of Revelation
commenced. Such was ‘the tremendous weight and force

Prophet Speaks -I : 191

" of the revelation that Hazrat Zaid felt that his:thigh would
get fractured. It is also reported that if the Revelation
descended on the Prophet of Allah (pbuh) while he was
riding a she-camel, the weight of the Revelation used to be
so tremendous that the she-came! used to bow down from,
’ the-weight and rest her breast on the ground.

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(5) Hazrat Safwan bin Ya‘la narrates that Hazrat Ya’la
requested Hazrat Umar: “Show me the Prophet of Allah
(pbuh) when the Revelation descends upon him.” He says
that in the meantime when the Prophet of Allah (pbuh) was
in Jerana along with’ a group of his Companions,
Revelation descended on him. Hazrat Umar signalled
Hazrat Ya‘la, and he came. At that time, there was a piece
of cloth over the Prophet of Allah by which a shade had
been created over him. When he inserted his head inside,
he saw that the face of the Prophet of Allah had turned red

and he was snoring. Then (after Sometine) he recovered
from it. [Bukhari]

Explanation: Hazrat Ya'la wanted to see the condition of
the Prophet of Allah during the descent of Revelation.

‘This is a pave between Makkah and Taif.

: Because of the intensity of the Revelation, the fale:

of the Prophet of Allah (pbuh) had’ turned red and sound
like snoring’ was emanating from his throat. When the-
descent of Reveraton ended, he regained his Somnus.

There are many nartations: with regard to the
descent-of Revelation. Only a few of ‘them have been -

192 , Prophet Speaks - |

mentioned here. It becomes quite clear from these
narrations that a particular kind of condition used to
overcome the Prophet of Allah (pbuh) during the descent
of-the Revelation and his condition used to get changed,
which was sensed by those who happened to be near him
and understood that Revelation was descending on him.
After the descent of the Revelation, he used to inform the
Companions about the Message that he had received from
Allah. Also he used to-ask: the writers of the Revelation to
write down the Messages thus received through the
Revelation.

Profile of the EreRnet of Allah (pbuh)

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(1) Whenever Hazrat Ali portrayed the Prophet of Allah
(pbuh), he said: “He was neither very tall nor very short;
rather, he was of middling height. His hair were neither
very curly nor were straight; rather, they were a little bit
curly. He was neither very fat nor had a ‘very small face.
His face was whitish-red and (instead of being fully round)

was slightly round. His eyes were black and the eye-lashes
- ‘were long. The joints of the bones were large. There were

Prophet Speaks - | : _ 193

very less hair on his body. From (the céntre of the) breast
to the navel, there was.a thin line of hair. The palms and
the- feet were fleshy. When he raised his feet to walk, it
looked like that he was as if climbing down from the height
to the lower ground. When he paid attention to a person,
he used to: pay attention with his entire body. There was
the Seal of Prophethood between his two shoulder-blades
and. he ‘was the- Seal of: Prophets. He was very
magnanimous for the people and the truest of tongue
among the people. He was mild-mannered and gentle-
hearted and the noblest of his clan. Whosoever looked at
him suddenly got terrified by him, and when someone met
him after getting introduced, he loved him. The describer of
his attributes says that | have’seen none like him — neither
before him nor after him. May “Allah ‘bless him and grant
hirn vai and salvation! [Tirmizi] :

Explariation: It is understood from the narrations that when ~
the’ Prophet of Allah (pbuh) ‘used to be in a gathering, he
looked taller than all others. He was not so tall as to look
ugly.
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In another rieivation: it is stated: that he had long
cheeks: .

Along with intrinsic qualities, Allah had bestowed
_ him with external beauty too. He had a broad forehead and
had a very handsome face. The face was the mirror of lofty
thoughts and the eyes manifested pure and pious
emotions. He always seemed to be in a meditative mood.
He met the people with a smile on his face. He had a deep
voice. His silence too. brought solace to the people. His
beauty and majesty was a source of enone: ig every
action was delightful to watch. - .

The soles of the feet were a bit deep. The feet were
very shiny. There was less flesh on his heels.

While walking he used to walk slightly bent forward.
While walking speedily, he used to plant his feet firmly on

194 : Prophet Speaks - |

the ground; this looked like as if he is climbing down to the
lower eet ’

” That . ee attention to someone, he used
to pay his full attention to him with-all courtesies. He never
addressed the people arrogantly, rudely and carelessly.

Between his two shoulder-blades, near the soft
bone of the left shoulder-blade, there was a lump of flesh
of the size of a pigeon’s.egg on which was black moles.
This was one of the Signs of his Praphethoods and is
known as the Seal of Prop retzeg: ns

. That is, when a person saw him for the first time, he
used to get terrified. But once he met him and talked to
him, he used to love him: Not only his followers, but even
his enemies are witness to this attribute. ‘Arwa bin Masood
was the representative of the Quraish during the course of
the Treaty of Hudaibiah. After his return to Makkah, he said
to the Quraish: “O people of Quraish, | have met Kisra in’
his royal court,.| have visited Caesar in his royal court, and -
| have seen Najashi in his royal court: By God, | have not
seen the grandeur of any king as | have seen the grandeur ~
of Muhammad amongst his.Companions. | am_-telling you
the truth, | have seen such a community which will never
abandon him; now, it is your decision.”

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(2) ‘It is reported. by Hazrat Abu “Ubaida - bin-
Muhammad bin “Ammar bin-Yasar that | asked Rabee™ bint
Mu‘awwaz bin ‘Afra to describe the: attributes of the
Prophet of Allah (pbuh). She said: “O son, if you could see
him you could see him as if the sun has risen.” [Darmi]

Explanation: That is, Allah had bestowed upon him:
- excellent beauty, dignity and grandeur.

Prophet Speaks - | 195
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(3) Hazrat Ka‘b bin Malik says that when the Prophet
of Allah was happy his face lighted up as if it was a piece
of the moon; all of us knew about it.” [Bukhari, Muslim]

Explanation: That is, from the brightness of the face, we
understood that he was happy.

There are many Sayings about the profile of the
Prophet of Allah; as an illustration, only three Sayings are
given here. The Prophet of Allah (pbuh) possesses a
prominent personality among his people. His character and
conduct are proofs of his being honest and truthful. The
face of a person is the mirror of his personality, his deeds,
_ his morality and his character and conduct. Looking at the
face of a Prophet (pbuh) everyone would vouch for his
being honest and truthful, provided his sight is not’
defective. Hazrat Husain was an eminent Jewish scholar.
He visited the Prophet of Allah (pbuh) when he arrived at
Madinah. Later, while describing the event he said: “As
soon as | saw him, | felt that his face cannot be the face of
a liar.” Similarly, when Abu Ramtha Taimi went to see the
Prophet of Allah (pbuh) along with his son and when the
people pointed him towards the Prophet of Allah (pbuh).
and as soon as he saw him, he said: “Certainly, he is the
Prophet of Allah.” (Shamail-e-Tirmizi) Once, a trading
caravan came to Madinah and camped outside the city.
The Prophet of Allah (pbuh) bought a camel from them and
took the camel promising them that he would pay the price
later. Later on, the people of the caravan got worried that
they had finalized the deal with a person whom they did
not know and that they might lose the money. On that
occasion, a respectable lady said: “Be reassured; | have
seen the face of that: person which was bright like full
moon. He will never cheat you. If such a person does not °
pay you, | will ‘myself pay the amount.” (Al-Muwahab al-
- Ladunniya, Vol. 1, p. 244)

196 . ; Prophet Speaks - I
Similitude of the Prophet of Allah (pbuh)

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(1) -It is narrated by Hazrat Jabir bin pees that a
few angels came to the Prophet of Allah (pbuh) when he
was. asleep. They said (to one another): “There. is a
similitude of your companion (i.e. the Prophet of Allah),
describe ‘it in front of him.” One among them said: “He is
asleep.” The other said: “No doubt, eyes sleep, but heart is
awake.” Then they said: “His similitude is of that person
who built a house and arranged a banquet therein, and
sent a caller (to invite people for the banquet). Whoever
accepted the invitation of the caller, entered the house and
ate from the banquet, and- whoever did not accept the
invitation of the caller, did not enter the house. and did not
eat from the banquet.” Then they said: “Explain this
(similitude) to him .so that he could understand it.” Then;
someone amongst ‘them said: “He ‘is asleep.” Some of
them said: “(It is not-so), eyes are asleep but heart is
awake.”. They said: “House (means). Paradise and the
caller is Muhammad (pbuh). Hence, whosoever obeyed
Muhammad (pbuh), he obeyed Allah (the Almighty) and
whosoever disobeyed Muhammad (pbuh) disobeyed Allah

Prophet Speaks - | 197

(the Almighty); it is a fact-that Muhammad (pbuh) is the
_ mark of. distinction between ‘the people.” cs

Explanation: Fron this similitude,-the status and position
‘of Prophet Muhammad (pbuh) has been made clear. It has
also been ‘made clear’ that ‘Allah has sent him as a
- préacher. He invites people towards that house which'is an
abode of lasting peace, success and’ salvation, which is
known as the Paradise and which has been made ready
by Allah. Those who believe in Allah and His Prophet and
obey them in this world will enter the Paradise and enjoy
the rich banquet which has been spread over there. It is
also stated in the Holy Quran: “(You prefer this perishable
world), but-Allah does call to the Home of Peace; He does
guide whom He pleases to a Way-that is straight.” (10:25)

We also come to know from this Saying that the
only way to obey Allah is to obey Prophet Muhammad
(pbuh). He is the Prophet of Allah and asks people to
follow only those instructions and commands which are
‘bestowed on him by Allah. The joy felt in the obedience
and worship of Allah is found nowhere else. Hence, the ~
commands of Allah are considered as gifts from Allah even
‘in ancient Divine Books. In the Psalms, it is written: “The
law of the Lord is perfect, refreshing the soul. The statutes
of the Lord are trustworthy, making wise the simple. The |
_precepts of the Lord are right, giving joy to the heart. The
commands of the Lord are radiant, giving light to the eyes.
The fear of the Lord is pure, enduring forever. The decrees
of the Lord are firm and all of them are righteous. They are
more precious than gold, than much pure gold; they are
sweeter than honey, than honey from the honeycomb.”
(Psalms, 19:7-10)

Even after this, if man 1 does not heed to the call. of
the preacher and does not walk. towards the house
towards which he is calling him, he is a wicked and deviant
person. “Like a bird that flees its nest is anyone MES: flees
from home. EPiovePa: 27:8) he 23

198. _ Prophet Speaks - |

‘It is stated at the end of the Saying that -
“Muhammad is ‘the mark of distinction between the
_ people.” It means that through him a distinction has been
made ‘betweenthe Truth and: the Untruth; the groups of
Believers and Unbelievers have been set apart; the good:
and the bad.have been made distinctly clear; and. there
remained no doubt’as to what is Truth and what is Untruth.

- . In the previous Saying, the “house” referred to the
Paradise. In this Saying, the meaning of the house has.
been: taken -as Islam. The outcome of both these
sentences is one and the-same. It is necessary for man to
accept Islam in order to enter the Paradise. In both the -
Sayings, the point stressed upon is. that man can enter
Paradise only if he accepts the call of Prophet Muhammad
(pbuh), believed in him. and followed him. In this manner
alone, man can enter the Paradise and obtain the good

. pleasure of Allah, which is the most precious gifts amongst
the gifts of Allah; otherwise, he will not only be. denied
entry. into the Paradise, but he mae incur aie Wrath of-Allah
too.

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(2) Hazrat Rabiya al- Jurashl narrates that when (an
angel) came to the Prophet of Allah (pbuh), he (Prophet)
was told: “Your eyes should go to sleep’ and your ears
should listen and: ‘your heart should understand. ” He (the —
Prophet) said: “My eyes went to sleep, my ears listened

and my heart.understood.” He (further said):-“At that time |.
was told: A chief built a house and arranged a banquet

Prophet Speaks-! 199

therein and. sént out a caller. Whosoever accepted’ the
invitation of the caller and entered the house and.ate from -
the banquet, the chief was pleased with him. And
whosoever did not accept the invitation of the-caller, nor.
did he enter the house nor did he eat from the banquet, the~

chief was displeased with him.” He said: “Allah:is the Chief, - --’

Muhammad is the Caller, the house is Islam “and the . ,
banquet | is the Paradise.” [Darmi]

Explanation: !In the previous Saying, the “house” referred to
the Paradise. In this Saying, the meaning of: the house has
been taken'‘as Islam. The-.-.outcome ‘of both these
sentences is one and the same. It'is necessary for man to
accept Islam in: orderto enter the Paradise. In both the
Sayings, the point stressed upon: is that man can enter
Paradise only if he accepts the call of Prophet Muhammad
(pbuh), believed in him and followed him. In this manner
alone, man‘can enter the Paradise and obtain the good
pleasure of Allah, which is the most precious gifts amongst
the gifts of Allah; otherwise, he will not only be denied
‘entry into the Paradise, but he wil incur the Wrath of Allah
too. : :

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(3) It is narrated by Hazrat Abu Musa that the Prophet
of Allah (pbuh) said: “My similitude and the similitude of the
thing that | have brought is of that person who comes-to
his people and says: “O my people,.! have seen a (hostile)
army with my own heves and | am an open warner; hence

200 : Prophet Speaks - !

save yourselves. A group of his people believed him and

- set out at the nightfall and walked away at their leisure and
thus were saved (from the hostile army). The group of his
people which disbelieved him’ stayed at its place till
morning.. In the early morning, the army attacked them,
killed them and annihilated them. Hence, “this is’ the

_ Similitude of that: person who obeyed me and followed
whatever | have brought, and this is the similitude of that
person who disobeyed me and disbelieved in whatever |
-have brought from the Truth. [Bukhari, Muslim]

Explanation: The status and lofty position of Prophet
Muhammad (pbuh) is made clear from this Saying too. In
Arabia, the attack and looting usually took place early in
the morning and, therefore, the Arabs used to greet each
other with the words: “May Allah make your morning safe
‘and secure.” It was a custom in Arabia that whenever a
hostile army marched against a. tribe, the -first man. to
notice its approach would climb an elevated place and
removing all his clothes and keeping them on his head
used. shout and warn his people about the impending
danger, and people believed in such a person. Such a
person was known as “Nazeer-e-Uriyan” (Naked Warner).
Later on, this method was adopted to warn about all
impending dangers. The Prophet of Allah also used this
terminology of “Nazeer-e-Uriyan” so that people should
_ take his message seriously and desist from going astray
‘and try to save themselves from the Wrath of Allah.

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(ole) mpryavers AS iil 5 UN ye phar Js] le is
(4) . It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “My similitude is of that:
person who lit a fire and when it illuminated the
Surroundings, the moths and the crawling animals which
usually fall into the fire, begin to fall into it, anid‘ that person

“ Prophet Speaks - |: 201

is trying to stop them and they are plunging into it after
subjugating him. I'am trying to stop you from falling into the
Fire, and you-are huralog yourselves into it.” [Bukhari]

Explanation: if the Saying reported by Muslim the following
‘ words are found: “He ‘said: My similitude and your
Similitude is that.1try to save you from the Fire holding you
by your waists (saying) save yourselves from the Fire,
save yourselves from the Fire, and you after subjugating
me plunge yourselves into it.”

The foolishness of the foolish people and the mercy
and well-wishing of the Prophet of Allah (pbuh) have been
made clear from this similitude. The moths are unaware of
the fact that fire would burn their delicate bodies and,
therefore, they get attracted to it and fall into it. Similar is
the attitude of those people who, disregarding the Wrath
and Punishment of Allah, disobey Allah and His Prophet,
and ultimately fall into the Fire of Hell. The Prophet of Allah
(pbuh) tries to save people from the Wrath of Allah and the
Fire of Hell. ‘Still if someone does not heed to his advice,
he alone will be held’ responsible for the consequences. -

Love for the ae of Allah (pbuh)

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(eles eles) er lilly only 5 oall Ge ail G51 G581
(1) It is narrated by Hazrat Anas that the Prophet of

‘ Allah (pbuh) said: “None of you can be a Believer unless |
do not become more beloved to him than his father, his
children and all other people.” Bune Muslim]

Biplahation: The. relationship that exists between the
Muslims and the Prophet of Allah (pbuh) and between the
Prophet of Allah- (pbuh) and the Muslims cannot be
compared .with any. other relationship. -It ‘is stated in the
Holy Quran: “The Prophet is closer to the Believers than
their own selves.” (33:6) The love and compassion that the

202 Prophet Speaks -t

Prophet of Allah (pbuh) feels towards the Muslims is more
than that of their parents. Rather, his compassion and well- -
wishing is even more: than a person has towards his own
.self. Man’s parents can make him go astray; can treat him
‘selfishly; his wife and children can’ cause him losses; hé
. can treat himself badly. But the Prophet of Allah (pbuh) can-
do only what is right for us and suggest what is beneficial
to us. When this is the matter of fact, it is the duty ofthe
Believers to love him more than their parents, wives,
children and even their own life, and: they should prove
their love by action i.e. by obeying him wilnaly and °
cheerfully in all matters of life.

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(2) Hazrat Abdullah bin Higbee says Soha we were with
the Prophet of Allah.and he was holding the hand of |
Hazrat “Umar bin al-Khattab in his hand. Hazrat ‘Umar
said to him: “O Prophet of Allah, you are more beloved to

__ Me than'everything except my own self.” He said: “No, by

the Entity in whose hand is my. life, unless and until |
become more beloved to you than your own ‘soul (you
cannot be a Believer).” Hazrat-“‘Umar said: “By Allah, now
you-have become more beloved'to'me than my own soul.”
He. said: des O ‘Umar (you are a Believer).” [Bukhari] °

Explanation: This Saying also reveals the same fact that
has been mentioned in the previous Saying. A person.can
become a true Believer only when he loves Allah and His
Prophet more than anything else, and he is ready to
sacrifice everything for their love. if he has to sacrifice his
wealth, his children and even his own life in-the Cause of
Allah, he should not hesitate to do so. -

Prophet Speaks - | 7 203

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(3) It is narfated by Hazrat Ibn “Abbas that the Prophet
of ‘Allah (pbuh) said: “Love Allah because he bestows on
you every kind of comforts; love me because of the love of
Allah; and love members of my family because ok my love.”

[Tirmizi] ‘

Explanation: If you jus ponder about the innumerable
things of comfort and ease that Allah has granted you out
of His. Mercy and Compassion, you will generate the
feeling of gratitude towards Him which will lead you to love
your Benefactor.. When you begin to love Allah, you will
love. His Prophet too, and when you begin to love the
Prophet of Allah (pbuh), inevitably you will love members
of his family too. The real center of our love is actually -
Allah. However, this love also demands that we should
love His Prophet and.the fy members of the Prophet.

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(4) . It is narrated by Hazrat Anas bin Malik that a
person asked the Prophet of Allah (pbuh): “When will come
the hour (of Judgement)?” He (the Prophet) said: “What
preparations have you made for it?” He said: “l have not
prepared. much for it; neither a lot of prayers, nor fasting,
nor charity, but | love Allah’ and His Prophet.” He (the ~

Prophet) said: You: will be with those whom you. love.” i“
[Bukhari] . : : .

Explanation: The. Prophet of Allah (pbuh) has uttered the

- _ last sentence of this Saying on other occasions too. In the

narration of. Hazrat Ibn Masood it is stated that when the ©
Companions of the Prophet asked about a person who

204 , " Prophet Speaks - |

loves his group but his activities are not equal to the other
people of the group, then he had said the same words, i.e.
“A person (in.the Hereafter) would be with those whom he
loves.” Hazrat Anas says that | did not see the Muslims
overjoyed with anything than with this glad tiding, except
over Islam. This Saying indicates that the fruit of love is
companionship in the Hereafter. A person will attain the
nearness and companionship of the Prophet of Allah
(pbuh) to the degree to which he loves him.

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(5) It is narrated by Hazrat Abdullah bin Mughaffal that
a person came to the Prophet of Allah (pbuh) and_said: “I
love you.” He (the Prophet) said: “Contemplate about what
-you are saying.” He said thrice: “By Allah, | love you.” He
(the Prophet) said: “If you are true (to your words), then
collect weapons to combat poverty and hunger, because
poverty and hunger will rush towards those who love me
more rapidly than the flood rushes towards declivity.”

[Tirmizi]

Explanation: That is, if you really love me, you should
prepare yourself to combat every kind of afflictions. If you
do love me you should adopt that Path towards which
Allah has guided me. You have to face many difficulties
while walking on this Path. You may have to encounter
poverty and hunger. The travelers of this Path do not
compromise with the Untruth. They can lay down their lives
for the Truth but cannot surrender before the Untruth, Only.
that person can walk on this Path who completely trusts
Allah and has a strong faith in the Hereafter. If you really
love the Prophet of Allah (pbuh), you should give
preference to the poverty and hunger that you might face
in the Cause of Allah over the comforts and‘ conveniences
of the world.

G: “ee

Prophet Speaks zl 205
ee and solulewen.

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(1) eee Abdullah bin “Amr bin al “Aas says that he
had heard the Prophet of Allah (pbuh) saying: “Any who
sends Blessings on me once,.Allah sends ten Blessings on
him.” [Muslim] | : ine

Explanation: A benevolent father is always worried about
the education and upbringing of his children. He not only
teaches them the etiquettes of life but also teaches them to
respect their parents and. elders. Similarly, the Prophet of
Allah (pbuh), who is considered as.a spiritual father of his
Ummah, not only teaches his followers with love and
affection about every big and small thing, but also teaches
them the love that they should culver ‘towards their
Prophet. , :

It is taught. in this Saying that the Faithful should
send Blessings. on ‘their Prophet (pbuh). This is the
inevitable result of the relationship that exists between the
Prophet of Allah (pbuh) and his followers. The followers of
the Prophet of Allah (pbuh) have been benefitted by him in
various manner; they got the light of Faith from him and the
supremacy they got with regard to ethics, lofty character
and conduct was because of his teachings. Hence, the
sense of gratefulness demand that we should love the
Prophet of Allah (pbuh) more than anything else, even our
own lives, and also pray for him. The Arabic ‘word for
“Blessings” is Salat. When the word Salat is used with the
Arabic word ‘Ala, it gives three meanings: One, pay
attention to ‘someone with love and bow over him; getting
attracted to someone; second, praising someone; third,
praying for someone. Hence, here the word Salat
’ encompasses all the three meanings, i.e. we should love

the Prophet of Allah (pbuh), praise him and also pray for
him. .

206 - ; Prophet Speaks - |

“Allah sends ten Blessings on the person - who
sends Blessings on me once” means that such a person is
particularly blessed by Allah; he becomes beloved of Allah;
he is bestowed with Allah’s mercies; he is praised by Him;
he is bestowed with prosperity and honour and loftiness. In
fact, the passion for attainment of Allah’s love works
behind the deep relationship and love for His Prophet.
Moreover, the reason behind the love for the Prophet of
Allah (pbuh) is that he shows us the Straight Path of Allah
and gives us the knowledge about the Will of Allah.

: Therefore; it is quite natural for Allah to bestow His Mercies
on the person who sends Blessings and Salutations on His
Prophet. 7

It has also been ordained in the Holy Quran to send -
the Blessings on the Prophet of Allah: “Allah and His
Angels send blessings on the Prophet: O you that believe,
you also send blessings on him, and salute him with all
respect.” (33: oe)

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(2) Hazrat “Aamir bin Rabiya reports from his father

that he said: | heard the Prophet of Allah (pbuh)
addressing and saying: “Any who sends Blessings on me, .
the Angels keep on sending Blessings on him till he keeps

on sending Blessings on me; it is up to the person to do so

sparsely or frequently.” [Ahmed, Ibn Maaja]

Explanation: That is, the Angels manifest their intense
love for him and supplicate for him with Allah,

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(siay) slic Ue ads! aatialt

(3) ~ It is narrated by Hazrat Ibn Masood that the

Prophet of Allah (pbuh) said: “That person amongst the to

Prophet Speaks - | - , 207°

- people will have the foremost right to be with me on the
~ .Day of. Judgement who will send most Blessings on me.”
[Tirmizi]” 7 : ~

Explanation: The degree to which a person values Islam
and the Faith, to that degree he will have the realisation of
benefactions of the Prophet of Allah (pbuh), and the
degree to which this realisation grows, to that degree there
will be an increase in the Blessings sent by him on the
Prophet (pbuh). The frequency of Blessings on the Prophet
of Allah (pbuh) is the standard through which one can:
' gauge how deep he. loves Islam and the Prophet of Allah
(pbuh). Since’ he loves the Prophet very much, inevitably
he will be with him on the Day of Judgement. It is
‘understood from other narrations that a person would. be
with enperen whom he loves the most. .

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(4) It is. narrated by Hazrat. Abu Hurairah that. the

Prophet of Allah (pbuh) said: “Those who sit in a gathering
and do not remember Allah in it and do not send Blessings
on their Prophet, that gathering inevitably will be a disaster

~ for-them; if Allah wishes he may punish them or if He
wishes He ne forgive them.” [Tirmizi]

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(days), ae side Uje8 ela
(5) Ati is aiveied by Hazrat Ali that the Prophet of Allah -
(pbuh) said: “Miser is that person who does not send
Blessings‘on me when | am mentioned.” [Tirmizi]
Explanation: What would be more miserly on the part of a
person than to be silent when.a mention is. made of his
benefactor, and he does not utter words of praise for him?

208 ° ‘Prophet Speaks - |

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(6) It is narrated by Hazrat: Abu Hurairah that the
Prophet of Allah. (pbuh) said: “Any person who salutes me,
Allah sends it back to my soul in order that | return back

the salutation to him.” [Abu Dawood] :

Explanation: .That is, Allah causes the salutations to
reach the Prophet of Allah (pbuh) and He brings back the
soul of the Prophet in such a state that he is enabled to
answer such salutations.

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(plies 9 ley) lig’ ind Sil loli! Ue ES LS a5 5
(7) It is reported by Hazrat Abu Hameed Sa‘adi that
the people asked: “O Prophet of Allah, how should we
send Blessings on you?” He’ said: Say: “O Allah, bestow
Blessings on Muhammad, his wives and his progeny, as
You had bestowed ' Blessings on Abraham, and bestow
Beneficence on Muhammad, his wives and his progeny, as

You had bestowed Beneficence on- Abraham; indeed You
alone are Praiseworthy and Exalted.” [Bukhari, Muslim]

Explanation: There are other forms of Durood (Blessings)
that have been taught by the Prophet of Allah (pbuh). From
this Durood, it is evident that the Prophet of Allah (pbuh)
did not want to confine the Blessings to his own self; he
included: his. wives and progeny too in it. In some other
forms of Durood, the Prophet of .Allah:(pbuh) has included
his followers too.. For example, there is a narration in
Bukhari and Mustim reported by Hazrat Ka’b bin *Ujra that
once the Prophet of Allah (pbuh) came to us and we asked
him: “O Prophet-of Allah, we have understood the method
of sending salutations on you; how to send Blessings on

Prophet Speaks - | ~ 209

you?” ‘He said: Say: “O Allah, send Blessings on
Muhammad and the family and adherents of Muhammad
as You had sent Blessings on Abraham; indeed, You alone
are Praiseworthy and Exalted. O Allah, send Beneficence
on Muhammad and the- family and adherents. of
Muhammad as You had sent Beneficence on Abraham;
indeed, You alone are Praiseworthy and Exalted.” The
Arabic word Aa/ denotes not only the members of the
Prophet's family but also his followers and adherents. *

Obedience of the Prophet of Allah pou

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(1) It is narrated by Hazrat Abdullah bin Umar that the
Prophet of Allah (pbuh) said: “None of you can be a
Believer unless his desire does not get subservient to the
thing (Law) that | have brought.” [Sharah al-Sunnah]

Explanation: The real Believer isone who wholeheartedly
adopts the path towards which the Prophet of Allah (pbuh)
has guided, and sincerely believes that whatever the
Prophet of Allah (pbuh) has said is the truth and whatever
he has declared-as wrong is the wrong. The true nature of
Faith is that all the desires and longings of a Believer
should get subordinated to the guidance and law that the
Prophet of Allah (pbuh) has brought in from Allah; those
who follow their desires giving up this guidance go astray.
It is stated in‘the Holy Quran: “And who is more astray than
one who follows his own desires, devoid of.guidance from
Allah? For Allah cates not Doers given to eonameng”
(28:50) a 2

eee

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Sih Js yetel Ga J SIE Sa 5 ld ish
(ees) ; wl 1i8 liad Ga 5

210 . ; -Prophet Speaks - |

(2) - It is narrated by Hazrat Abu Hurairah that the
Prophet. of Allah (pbuh)-said: “Everyone of my. Umma
(Brotherhood) would enter the Paradise except the person
who denies. (The . Companions) “asked: “Who is it. that
denies?” He said: “The person who obeys. me will go to the
Paradise and the person who disobeys me, indeed, has
denied.” [Bukhari] .

Explanation: That is,-the one who disobeys’ the Prophet of
Allah (pbuh) and shuns his obedience is, indeed, denies
the Prophet.

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(bis) ; - ASS 5
(3). There is a mursal- (incompletely transmitted)
narration from Hazrat Malik bin Anas that the Prophet of
Allah said: “I-am leaving behind two things amongst. you;
you will not go astray as long as you' hold fast to them — ~
the Book of Allah and the Sunnah of the Prophet.” [Muatta]

Explanation: Mursai/ means the incompletely transmitted
Saying of the Prophet of Allah (pbuh) resting on a chain of
authorities that goes no further than the second generation
after the Prophet (pbuh). :

It is understood from this Saying that to escape

*from going astray, it is essential not only to follow.the Book
of Allah but also it is necessary to follow the Sunnah and

the Sayings of the Prophet of Allah (pbuh). Without the

guidance ‘of the Prophet of Allah’ (pbuh), none can truly

follow the Book of Allah. Allah has sent His Prophet as the

“exponent of His Book. The Prophet’s Sayings and his life,
indeed, explain and interpret the Book of Allah. Amongst

his various responsibilities, it was also his responsibility to

explain and teach the Book of Allah. (Refer: the Quran,

2:129; 3:164; 62:2)

Prophet Speaks - | Pi . = 211

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(4) - It is reported by Hazrat Abu Rafe’ that the Prophet
of Allah (pbuh) said: “I should not find any person among
you reclining on his couch and when a command out of my
commands which | have commanded or which | have
forbidden reaches him, say that | do not know: |: have
followed what | have found in the Book of Allah.” [Ahmed,
Abu.Dawood, Tirmizi, bn Maaja]

Explanation: It is essential for a Believer to not only follow
the Book of Allah but also the commands of the Prophet of
~ Allah (pbuh) since they-are also from Allah. The Prophet's
Traditions explain the Book of Allah (the Quran, 16: 144).
_ For the purpose of explanation, he has also been given

laws. The Holy Quran avers: “He (the’ ‘Prophet) commands
” them what is just and forbids them what is evil; he allows
them as lawful what is good (and pure) and prohibits them
from what is bad (and impure).” Me 157) -

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* (5) It is narrated. by Hazrat Jabir that the Prophet of
Allah (pbuh). (while delivering a sermon) said: “After the
glorification of Allah, (listen carefully): The best Word is the
-Book of Allah (the. Holy Quran) and the best way is the way -
of Muhammad; and the worst things. are the innovations
(made in the Religion) and every ’ innovation’ an the
~ Religion) is misguidance.” [Muslim] ?

Explanation: it is narrated by Hazrat Ayesha that the
Prophet of Allah: said: “Any who innovates a thing in our

212 3 Prophet Speaks < |

Religion which’ is not part of it, it is rejected.” (Bukhari,
Muslim) ;
Making innovations in the Religion of Islam is .
misguidance. None has any right to make additions or
deletions to the Religion; we should accept the Religion in
the form in which it as.has been revealed by Allah.
Innovations in Religion are nothing but disfiguring the face
of the Religion. The history of the followers of previous
Prophets proves that whenever innovations entered the
Religion it disfigured its beliefs and commands in. such a
manner that it became difficult to fi igure out the Truth from
the Untruth.

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(6) It is narrated by Hazrat Ghuzaib bin al- Harith al-
Thamali that’ the Prophet of Allah (pbuh) said: “When a-
nation invents an innovation in the Religion, a Tradition
similar to it will be eliminated; hence holding on fast to the
Tradition is better than inventing an innovation.” [Ahmed]

Explanation: There is no similarity between the innovation
~ and the Tradition. When an innovation is invented a similar
kind of Tradition will be eliminated from the nation. The
Religion of !slam is complete in all respect and there is no
need for any additions to it. Whenever an innovation enters
the Religion, it will take the place of a Tradition. For
example, the method of performing Salat has been taught
by the Prophet of Allah (pbuh). If a person were to
introduce a new thing into it, it would certainly take the
place of a Tradition and that would affect the entire nature
of the Salat. Smartness is not in inventing innovations;
smartness is that man should adhere to the Traditions of
the Prophet, because every good is connected with the
Traditions.

Prophet Speaks -| : =3 “213

pity Stuad bya a aly O32 345 JB da 558 of Ge 9)
(ap) - wpigts ale 55-1 48 gal oti ade
(7) It-is narrated by Hazrat Abu Hurairah that’ the
Prophet of Allah (pbuh) said: “Any who holds fast to my

Tradition during the decaying era of my Brotherhood, -he
will have the reward of one hundred martyrs.” Belhaql]

Explanation: When "detetiGralion sets in the -Muslim
‘Brotherhood, when people generally become unmindful of
Islam, when newer and newer innovations are invented,
and. when many dissensions are found working in the
name of Religion, holding fast to the Traditions, of the
Prophet of Allah (pbuh) is nothing but waging Jihad in the
Cause of Allah and hence its reward is also considerable
with Allah. :

66.2 alt Opts dB dS Bssll eyed! gf UL Ge 5) |
- dhe SM & 4 Oi i Et 35 git 3 8. gel
Ch 9 LE faa yg Up Gall OF Jb be Me dat Ga ba 55
eM Se aie OS hts 5 alt Gass eee
“ELE fro! 551 Ge SIS & Gadi Ile dae alll tbe

(dele. gyal gabe,
(8) °°. It is narrated by Hazrat Bilal bin Harith Muzanni that
the Prophet of Allah (pbuh) said: “Whoever revives that
Tradition of mine which had been dead after me will get the
” reward equal to the rewards of all those who act upon it
without lessening anything from their reward. And any who
- introduces a misleading innovation that is-not approved by
Allah:and His Prophet, will incur the sins equal to the sins

_ Of all those who act upan it without lessening anything from
shoe: burden: = pPinni, Ibn Maaja]

214 _ "Prophet Speaks- !

Universality of the Prophet's Mission = ;

a 54s WB alt Bs JB DB SESS gacdl o& (\)
(atleaslly 5S vanes of) : Bi. “ib or $s éssi
(1) » There is a Mursal narration from Hazrat ae that,
the Prophet of Allah-(pbuh) said: “I am Prophet for all those

who are alive’ (today).and am Prophet for all those who are
born after me.” fen Sa‘d, al-Kanz wa al- ishasayes|

Explanation: That i is, te Prophethood. of the ‘plophete
Muhammad (pbuh) is not confined to his era alone; it
extends till the Day of Judgement.

Gal oh sole ap a: Ops A AB SIs oo} all Ge 5 (1)

(ao) che abe Ci als bal oh ab 5 ie ah 9 Oo
(2) It is cara by Hazrat Anas bin Malik that the
Prophet of Allah (pbuh) said: “One blessedness is for him-
who saw me and believed in me and seven blessedness
are for him.who did not see me and believed in me.”
[Ahmed]: .

Explanation: This Saying consoles those Muslims who
come after Prophet's era. The Prophet of Allah (pbuh) has
congratulated and given them his blessings repeatedly,
because they would believe in him in spite.of not seeing
him and would love him more than their lives. However, in
other aspects of the matter, none can reach the greatness
and loftiness of the’ Companions of the epics loa
status is sue unique. -

feill GE a alt 2 Opts SS JIB GIN wae Qf ple SE 5 (1)
(plus 9 la) ABLE lif Edad 5 Atold ang di dag
(3) It is narrated by Hazrat Jabir bin Abdullah that the
Prophet of Allah’ (pbuh) said: “In the past, a’Prophet used

to be sent particularly for his nation only, and | have been
sent towards the entire mankind.” [Bukhari, Muslim]

Prophet Speaks - | 215

Explanation: That is, it is the particularity of the Prophet
Muhammad (pbuh) that he has been sent for the guidance’
of the entire mankind, whereas the mission of the previous
Prophets was confined to their respective nations only. The
guidance that he has brought from Allah is the combined
heritage of mankind; it is not confined to any particular |
nation. Hence, the Prophet of Allah (pbuh) did not confine
propagation of Islam to the people of Arabia only, but has
propagated it to other foreign nations too; he wrote
propagative letters. to different kings and rulers of his time.
Hence, propagation of Islam to other people and nations
has been declared as the duty of his Ummah
(Brotherhood). In the Holy Quran at various places this fact
has been made very clear that Prophet Muhammad (pbuh)
has been sent as a Prophet for the entire mankind. For
example, it is stated in Chapter 34, Verse 28: “We have not
sent you but as a universal (Messenger) to men, giving
them glad tidings, and warning them (against sin), but most
men understand not.” In Verse 19 of Chapter 6, it is stated:
“This Quran has been revealed to me by inspiration, that |
may warn you and all whom it reaches.” In Verse 158 of
Chapter 7, it is stated: “Say: ‘O men, | am sent unto you all,
as the Messenger of Allah, to Whom belongs the dominion
of the heavens and the earth.” The fact that the
Prophethood of the previous Prophets was confined to
their own respective nations is evident from their work and
their own sayings.

Sad 2 all Opt; JU sl Ga oad’ Ef be 5 (F)
(esol sua) ; -331N5 501
(4) It is narrated by Hazrat Abu Musa Ashari that the

Prophet of Allah (pbuh) said: “I have been sent equally
towards the blacks and the whites.” [Musnad Ahmed]

Explanation: That is, my Prophethood is not for any
particular nation or race; rather, it is for the entire mankind.

216 Prophet Speaks - | -
End of the Prophethood

dian’ Cris eect 58 ui jJels dla a 2 ai ul
HEM pbteped dishuial 1545 cb @ gil oe Css}
sal Bika 5 ast 48 Vl 5 2 Et te ila
aaslatl JG JM day Gig JB IRAE Le GIG gash

-peeigiin Ws pila aii AE eee 485
(deal dpe cyl «eluce «sybey)
(1) It is narrated by Hazrat Abu Hazim that he says: “!
was with Hazrat Abu Hurairah for five years. | have heard
him describing this Saying from the Prophet of Allah (pbuh)
in which he said: “The Prophets-used to lead the Children
of Israel. When one Prophet died another Prophet used to
take his place. But there will not be any Prophet after me; -
rather there would be caliphs and they would be many.”
People asked: “What do you instruct us (about them)?” He
said: “Fulfil the pledge’ of allegiance made to the first
(caliph), give them all their rights; Allah will take account of
' the responsibilities’ that have been given to them.”
[Bukhari, Muslim, Ibn Maaja, Anmed] :

Explanation: This Saying shows that Prophet Muhammad
(pbuh) is the last and the final Prophet and that the chain
of Prophethood ends with him.. This Saying, in fact,
explains the Quranic Verse: “Muhammad is not the father
of any of your men, but (he is) the. Messenger of Allah and
the Seal of the Prophets; and Allah has full knowledge of
_all things.” (33:40)

Prophethcod is a position on which a person is
appointed by Allah whenever it is required. If there is no
requirement of any. Prophet, Allah does not send any.
From a study of the Holy. Quran, it is understood that there
are four situations under which Prophets are sent: (1)
when no Prophet has been sent to a-particular nation or
there are no means of the Divine Message reaching it from

Prophet Speaks - |. , : 217

the Prophet of the neighbouring nation, then a:Prophet is
sent for the guidance of that nation; (2) when people have
forgotten the teachings of their. Prophet or they: have been
corrupted to such an extent that it is difficult to differentiate

_ between the Truth and -the Untruth and it becomes
impossible to follow correctly the teachings of that Prophet;
(3) when there is a need of another Prophet to assist the
existing Prophet; (4) when the teachings of the Prophet:are
incomplete and there is need of another Prophet to
complete it.

After the coming of Prophet Muhammad (pbuh), the
aforesaid conditions do not exist. He has been sent for the

guidance of.the. entire mankind. Since the time of -his .

Prophethood such circumstances have continuously come.
into existence which have enabled his Message to reach
every corner of the world and hence there is no need to
designate different Prophets to different nations and
peoples any more. The Holy Quran and the great treasure
of the Sayings and Traditions of the Prophet have
remained in their pure form without any additions - or
deletions. His entire life has been preserved in such a way
that we feel as if he is with us. Allah has completed the
Religion of Islam. through. Prophet Muhammad (pbuh).
However, as per his prediction, reformers and other
righteous persons will always rise’ in the Muslim
Community and take up the work of Ronen and revival
of Islam. : .

die 5 ts 3) ds @ al cone
aa cae ecrgn H bs hes Us be ot
sls 5 8D Optechd 9 ay Gpbghes Gull Gad oh Js 3 aus

(clsg hinge * is Peer pis Ul 3 AGaIN ois cay) Ya
(2) It is narrated by Hazrat Abu Hurairah that the

Prophet of Allah (pbuh) said: “My similitude and the
similitude of the Prophets before me is such that a person

- constructed a. house and decorated. it_beautifully, but a

space of a brick was left out in a corner. People used to

218 ; Peete, t "prophet Speaks’ |

walk. round it and express..their awe and.say: “Why this
brick was not laid. down?’ :Hence, | am that brick and | am
the Seal ‘ Prophets, ns Teainet Muslim] .

Explanation: In- Muslim, we find four Sayliad of similar
nature. In one of the Sayings, we find these words: |
“Hence, | came .and ended: the chain of Prophets.” In
Musnad Abu ‘Dawood Tayalisi, this Saying has been
narrated by Hazrat Jabir Bin Abdullah and in the end these
words have been reported: “Through me, the chain ‘of
Prophets ended.” ‘

. From this Savin: it is understood that coming of
Prophet Muhammad (pbuh) completed the structure of the
Prophethood and no place in it was left vacant which
requires coming of any other Prophet to’fill it. The chain of
Prophethood has ended with his advent; after him,
whoever makes a claim of . Prophethood shall _be
considered aliar anda cheats ‘

eee Aes ,
Abs OFA LE Gaps Bad: @ ang Us 5 He 9 (Fr)
a ciaglise ty Lisl 5 HS yo GlESH Igisl a giT aus ig aaa.
(juss sobeie 9 syle)
(4) -.- It is narrated by-Hazrat Abu Huraira that the
Prophet of. Allah: (pbuh) said: “We are the last and will be
the first on the Day- of Judgement. It is just that the
previous people were given the Book first and we have
been given after them.” [Bukhari, Muslim, Nasai]

Explanation: It is understood from this narration that the .
Prophethood of Hazrat Muhammad (pbuh) is the last and’

' final Prophethood. The chain of Prophethood and .
Revelation has ended with him. ‘This paying also shows
the loftiness of his- Brotherhood.

ry

58s a8 ill Sag a dd adit.
cae a a 5 at 54 13

* Prophet Speaks -| _ Z. F 219
etal GT Goad le Bali 3454 sil patel GF 9 5881

(ples 9 ale) jad oo. if 6385 Gall all datally ;
(5)> “Hazrat “Jubair bin, “Muta’ m says. that i] ‘heard the
Prophet of Allah (pbuh)-saying: “| have many names: | am
Muhammad; | am Ahmed; | am al-Maahi (the Elimifiator)
as through me Allah-will eliminate the Unbelief; and Iam
al-Hashir. (the Assembler) as. only after me people will be.
gathered on the Day of Resurrection; and | am-al- ‘Aaqib”
(one who comes at the end) and al-‘Aagib is the ‘one after
_ whom there will not be any Prophet.”

Explanation: This was fulfilled during the era of Prophet
Muhammad (pbuh); the Unbelief which was battling ‘him
was completely defeated and Islam was established ona °
large portion of earth.

That -is, after me there will be only the’ Day of
Resurrection and_.that there will not be ‘any Prophet after

~ me.

clog ob ain gts JE dls Hat wags Ol Se 5 (0)

iss 5 3a cally das Aas ees Ul iG clan 4a ii
(lens): ‘aah das 5-acg3t

(6) Hazrat Abu Musa Asha'ri says that the Prophet of
Allah (pbuh) had described to us these as his names. He
said: “lam Muhammad, |'am Ahmed, | am al-Mugaffi, | am
al-Hashir, | am Nabi ar Faube;, and I am Nabi al-Rahmah.”
[Muslim]

Explanation: - That is, | will come in the last after all the ;
Prophets and that there will not be any Prophet after me.

That is, gatherer of people on the Day of
_ Judgement; after me, only the Day of Judgement will be
; established and people will be gathered before Allah.

220 i. 2 : . Prophet Speaks - |

That is, the Prophet of Allah (pbuh) used to do
penance all the me.

The Prophet of Allah (pbuh) has been sent as a
mercy. He is the guide of the world and guides the entire
mankind towards the path of success and salvation. The
Holy Quran states: “We sent you not, but as a mercy for all
creatures.” (21:107) In another Saying narrated by Hazrat
Abu Hurairah, the Prophet of Allah (pbuh) said: “1 am the
mercy that has been sent by Allah.” (Darmi, Baihaqi)

Al Siete CH LGBT By5 GS Bie! oi sain wie be 9(F)
supine 5 ola Ee ol @ ain J Bote, SS 38585 853 By

(jlud «lia Sa
(7) Hazrat Abdullah bin Ibrahim bin Qariz says that |
bear witness that | heard Hazrat Abu Hurairah saying: “The
Prophet of Allah said: | am the last Prophet and my
mosque is the last of the mosques.” {Muslim, Nasai]

Explanation: In the narration of Nasai, the word khatam
(seal) has been mentioned instead of the word aakhir
(last). The meaning. of khatam is similar to that of aakhir. .
From other Sayings, it is understood that there are three
mosques in the world which are loftier than other mosques
and offering prayers in them entails in greater rewards.
Therefore, it is permissible to travel to these mosques to
-offer prayers, while it is not permissible to do so in respect
of all other mosques. Among these three mosques, the. first
mosque is the one which is known as Masjid al-Haram,
which was built by Prophet Abraham (pbuh); the second is
Masjid al-Aqsa, which was built by Prophet Sulaiman
(pbuh); and the third is the Prophet’s mosque situated in
Madinah, which was founded id Prophet Muhammad
gab

Prophet Speaks - | 7 221

a

A (gub 853 y @ aii Jats US JB Sab Lf je ‘ye 9 (Y)
5f Acad Spi US sal 525 G SBA tag daa cob Sch
(abhs gil «qdlasd «tat tise) Abs all GAN lS
(8) It is narrated.by Hazrat Abu Tufail that the Prophet
of Allah (pbuh) said: “There is no Prophethood after me;
there will be only glad tidings.” Asked: “What are these
glad tidings, O Prophet of Allah?” He said: “Good dream,

or said virtuous dream.” [Musnad Ahmed, Nasai, Abu
Dawood] :

Explanation: That is, there is no possibility. of
Prophethood after me. If there is to be a hint from Allah, it
would be through the medium of good and virtuous
dreams.

leis GS Sal 8 al Uits JE da A Ul be 3(")
Jb Oise ata seen es fet gil 64 ie eSLS
(plane 9 Glee)
(9) It is narrated by Hazet Abu Hurairah that the
Prophet of Allah (pbuh) said: “Among the brotherhoods
previous to you, there used to be Muhaddathun. If there is
any (Muhaddath) in my Brotherhood, it is Umar.” een
Muslim]

Explanation: That is, if there are any Muhaddathun in my
Brotherhood, one among them is certainly Umar. In some
other narrations, it is stated: “Previous to you, in the
Children of Israel, there have been some people who were
addressed even though they were not Prophets. If there
were to be any in my Brotherhood, one among them would
be Umar.” Muhaddath and Mukallam is that person who is
a Divine addressee or who is addressed from the unseen.
In some narrations quoted in Muslim, the word Mulhamoon
has been used. It is narrated by Hazrat Abu Sayeed Khudri
that the Prophet of Allah (pbuh) was asked: “Who is a
Muhaddath?” He said: “These are the people through
whose tongues the angels speak.” The scholars have

222 . P " . Prophet:Speaks <1

described various -meanings. of this. Most-of the people
‘think that this’ is the person whose thought is always right;
something is: put in his heart by the favourite angels in
such a manner as if someone has actually spoken it to
him. Some others are of the opinion that Muhaddath is that
person from whose tongue true and Proper. words come
out pain nally .

sil & H s aikic ae ® aly 1 sy rales 5 Ba of § a)
(Lass) “i586 (55'S GLEN AA. 5 ST ths Aa Sal git
“ (10) — It is narrated by Hazrat Thauban that the Prophet of
Allah (pbuh) said: “There will be thirty great ‘liars in my
Brotherhood, and every one‘of them will claim that he ‘is a
Prophet, although ! am the Seal of the Prophets and there"
will not be any Prophet after me.” [Muslim]

Explanation: In this Saying, mention has been made about
thirty great liars or slanderers. The Prophet of Allah (pbuh)
has informed his Brotherhood that Prophethood has ended
with him and that whoever claims to be a Prophet after him
will be a liar, This prediction has come true and no Prophet
has come‘after him. Although according to’ his prediction, a
few false claimant of Prophethood actually rose after him,
but could not hide their deception and trickery; no sign of
Prophethood was found in any of them. It is stated in the
Gospel: “Beware of false prophets, which come fo you in
Sheep’s clothing, but inwardly they are ravening wolves. °
You shall know them by their fruits. Do men gather grapes
of thorns, or figs of Gilstiege = (Matha 7:15-16)

A Few Distinctive Attributes of Prophet of Allah
(pbuh)

a Je Elid gi Bal dhty 1 55S of be 0)
Uf Stel 5 ahty Shed 5 opis gels Cabel day

Prophet Speaks - | 223
SHB Sdasl 5 pdb 5 Mages Jad yf Shady filial

(Hels gal sda place) -O3 Cy pad 5 48
(1) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “l have been given
excellence over the other Prophets in respect of six things:
! have been bestowed with the faculty of speaking
succinctly; | have been helped through awe; booties of war
have been made lawful for me; earth has been made for
me a mosque and a source of obtaining purity; | have been
sent as a Prophet for the entire mankind; and the chain of
Prophethood was ended on me.” [Muslim, Tirmizi, Ibn
Maaja]

Explanation: That is, | have been bestowed with such a
capability that my brief statements can be elaborated
copiously. The words of the Prophet of Allah (pbuh) are
always clear and unambiguous. If they are elaborated,
they will fit on every elaboration as if they have been
coined for it alone. After the. Holy Quran, it is the
miraculous attribute of the Sayings of the Prophet that
though being succinct, they can be elaborated further
without losing their succinctness.

That is, | have been helped over my enemies by
the awe created for me.

The booty of war was not lawful for the followers of
the previous Prophets. However, Allah has made it lawful
for the followers of Prophet Muhammad (pbuh).

That is, it is not mandatory to perform prayers only
on dedicated places of worship, i.e. the mosques; prayers
can be performed, if required, on any place on earth. Also,
in the event of non-availability of water, ablutions and
ceremonial bath can be had by performing Tayammum
with the help of clean earth or dust.

That is, my Prophethood is for the entire mankind. |
have not been sent as a Prophet for any particular nation.-

224 i Prophet Speaks - |

That is, there will not be any Prophet after me; | am the last
and the final Prophet of Allah.

aga GS a 481 i Ban? Upte5 da O16 Bil Ge 2 5 (Y)
(plus) aaah ls $583 da Ul Gl 5 asiall
(2) - It is narrated by Hazrat Anas that the Prophet of
Allah (pbuh) said: “On the. Day of Judgement, the number _
of my followers will be more than that of other Prophets,

and | will be the first person who will get the door of the
Paradise opened.” [Muslim]

el dish § alae Osi ul @ alti? Upt J dle Us 30)

dBdje la EG 8 lM Ge ON 5 Gbte be lad 6 eb Gin

(jelue) wots 55 1 asd! Ge
(3) It is narrated By: Hazrat Anas that the Prophet of
Allah (pbuh) said: “| will be the first person who will
intercede in the Paradise. No other Prophet among the
Prophets was believed in as much as | have been believed
in, and there is one Prophet among the Prophets who was
believed in by just one person from among his ‘nation.”
_[Muslim]

Explanation: That is, many people will enter Paradise
because of my intercession and the status of many in the
Paradise will be made loftier because of my intercession.

That is, the number of persons who believe in me
will be greater than others; there was one Bigpniet who
iad just one follower from among his nation.

asl uly Agi GT a ain Jgt5 gs dts 556 ial Ge 5 (f)
agi § gal Osi 5 Hall aie Gas ais Ga USl 5 aauall ass

gas

(lve) -Raiha
(4) It is narrated by Hazrat Abu Hurairah that..the
Prophet of Allah (pbuh) said: “On the Day of Judgement, |

Prophet Speaks - | 225

will be the leader of the. progeny of Adam; | will be the first
person who will rise from: his: grave; | will be the first to
intercede; and | will be the first whose intercession will be
accepted.” [Muslim] -

43 ¥ W tod be eM Be a Bp 45 da M6 4a 3 (8)
asgh fill G6 il 5 44a aie Gal bbe Le ct Ge atl
aaa a5 ut atst dy8 i Sf 5450 cll ain si ass

(jelsua » cdylees)

(5) It is narrated by Hazrat Abu Hurairah that’ the
Prophet of Allah (pbuh) said: “Every Prophet ‘among the
Prophets was given just that much out of the miracles
which was necessary for man to believe, and the thing that
has been bestowed on me is the Revelation which has
been sent from Allah. Therefore, | hope that on the Day of
Judgement, the number of my followers will be greater
than (the followers) of all the other AFrepiiets: bua
Muslim]

Explanation: That is, every Prophet was given miracles
according to the situations of the era of the Prophet. The
very special miracle that | have been given is the miracle of
Revelation. The Holy Quran descended on me through
Revelation, which is a permanent miracle. People will get
guidance through it. The mysteries of the miracle that has
been given to me will neverend. -—

'f you ponder over the Holy Quran from any angle,
it will prove to be a miracle; its language, style, its
organization of words, topics, meanings, everything,
proves to be a miracle. The entire creation is unable to
produce anything like the Holy Quran. It is enough to guide
the mankind. Right from ideas and ideologies to the
individual and collective’ activities, the Quran ‘acts as a
guide. The Quran itself mentions about this miraculous
aspect thus: “This Quran is not such as can be produced
* by other than Allah; on the contrary, it is a confirmation of
(revelations) that went before it, and a fuller explanation of

226 Prophet Speaks - |

the Book — wherein there is no doubt — from the Lord of the
-Worlds. Or do they say, “He forged it?” Say: “Bring then a
‘Surah like unto if, and call (to your aid) anyone you can,
besides Allah, if it be you speak the truth.” (10:37-38)

Ela) § tally Syrah JB GU OI Helis gil ge 5)
(plans 9 sles) -geall Se
(6) It is narrated by Hazrat Ibn Abbas that the Prophet
of Allah (pbuh) said: “I was helped with the east wind and

the people of “Aad were destroyed by the west wind.”
[Bukhari, Muslim]

Explanation: The east wind is that wind which blows from
east to west and it proves to be merciful and heralds onset
of rain. There was a wind which blew over the people of
‘Aad which annihilated the entire nation. It means that the
mercy of Allah is with the Prophet’s Brotherhood, and the
extent to which the Brotherhood follows and obeys the
Prophet, to that extent mercy is bestowed on it.

OS B all 525 Gi ES dG aye 5 alll we G2 (Y)
Lele toad 455 -58 Wists aglian Cates held YES} iglie
LB tg Se Gl oh es aa
caja} Wield JS5i Ago Sd Hf ain dots G Ade
wk 223 sh 5 del Ub thelf tied Sal 5 agit
Gia pods

(7) Hazrat Abdullah bin “Amr says that | heard the
Prophet of Allah saying: “Offering prayers sitting is half
prayer (i.e. it fetches half the reward).” When | came to
him, | saw him offering prayers sitting; | placed my hand on
my head (in astonishment). He asked: “What is it, O
Abdullah bin “Amr?” | said: “O Prophet of Allah, | was told
by someone that you told that offering prayers sitting is half
prayer, although you offer prayers sitting.” He said: “Yes, it
is true. But | am similar to none of you.” [Abu Dawood]

Prophet Speaks’- I 227

Explanation: That is, it is my singularity that when | offer
prayer sitting, my prayer is considered complete and there
is no decrease in the reward. From this, it is gathered that
if @ person reaches the stage of excellence, his every
action will be complete even when there seems to be a
blemish in it for some reason or the other.

6 $eT 177 cate totes 2 ue Dae Se ae
tl Sai Tg al U5 25 dE J HHS of Se 5 (A)
i. pls fers . a a Catia . ve
IAN tas CaS IN sg UM ata gil wiley
alld ols fablhe 5 D2 pGLGAl § cole Se BS) eH
(8) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “I am-near to Jesus son of
Mary both in this world and in the Hereafter.” People said:
“How, O Prophet of Allah?” He said: “All Prophets are like

Step-brothers; their mothers are different, but their Religion .
is one. There is no Prophet between me and him.” [Muslim]

Explanation: The Arabic word used here to denote step-
brothers is ‘Alfat. It means those step-brothers whose
mothers are different, but father is one. The Religion of all
the Prophets has been one and every Prophet has called
the people towards worship and service of One God,
although there have been differences in the Law and its
subsidiaries. Hence, as if their mothers are different, but
the fundamentals of the Religion are one, and therefore,
they are stepbrothers to each other. When having one .
father makes sons of different mothers brothers to each
other, having a common Religion should have this
relationship more firmly established, because
commonness of Religion is a more powerful relationship
than all other relationships. Prophet Muhammad (pbuh) is
near to Hazrat Jesus (pbuh) because there is no Prophet
between them. He calls people towards that Religion which
Hazrat Jesus himself had propagated. Those followers of
Hazrat Jesus. (pbuh) cannot be called his true followers if
they do not follow his teachings.

* 228 ; Prophet Speaks, - 1

Desistance from.Exaggeration

° 5
2 ad 2 G20

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jell pXbad gb Saias US (gh SGpatiAS be SLES DREN
Sled AF SHS 155505 sd dgeakts 255548 HIS GK (glad
1313 ay WAS pais pal Ge coeds bal 15 345 UT Lt

ae (tek ok te te, a bte ny
(plus) ~5 4g GI LL Gb G8 toty pS
(1) Hazrat Rafe? bin Khadeej says that when the ©
Prophet of Allah (pbuh) came to Madinah, the people of
Madinah used to graft the dates. He asked: “What is this
that you do?” People said: “We have been doing this.” He
said: “It might be better if you do not do it.” People gave it
up which caused decrease in the yield. They mentioned it
to. him. He said: “I am just a human being. When |

command you with regard to any religious affair, accept it;
when: | tell you something as my opinion, | am just a

. human being.” [Muslim]

Explanation: People used to place the buds of male date
tree within the buds of the female date tree. This type of
grafting used to cause increase in_the yield of the dates.
When the Prophet of Allah (pbuh) asked his Companions
about it, they could not tell him much except that they had
been doing it since long. Therefore, in a state of perplexity -
he asked them to desist from it, which resulted in decrease
of the yield.

It is evident from this Saying that the Prophet of

Allah (pbuh) was also a human being and was not a super

human. Therefore, -it was not necessary for his opinion

about horticulture to be correct. The Prophet had not come

to teach about the techniques of agriculture, horticulture or

any other industrial activity. He had come to guide us in the

religious matters and they should be followed without

allowing any doubts about their correctness to creep in. He

has guided us in the spiritual, ethical, societal, political,

economical and other similar segments of human life

Prophet Speaks - | 229

(which are considered part of the Religion of Islam) and it
is obligatory on us to follow his instructions in all these
aspects of life.

In yet another narration, he has said: “You know
better in the matters of the world.” :

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(2) It is narrated by Hazrat Ibn “Umar that the Prophet
of Allah (pbuh) said: “Do not extol me as the Christians
extolled Son of Mary. | am just a servant of Allah and His
Prophet. Hence, call me Allah’s servant and His Prophet.”
[Bukhari, Muslim]

Explanation: That is, | am just a servant of Allah. It is
another matter that He has commissioned me as His
Prophet; | am not much more than that. You should not
take recourse to exaggeration in my case and attribute
those attributes with me which are the preserves of Allah.
The Christians proclaimed Hazrat Jesus (pbuh) the son of
God and gave him a super human status. You should not
do so in my case; | am just a servant of Allah.

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See Spidd LS woudl Sits 485
eo lad! gi aile axils clgfall 5231 aighe t g pSa5i
(plus 5 Glee) -i Aina Atal)
(3) It is narrated by Hazrat Abdullah bin Masood that

the Prophet of Allah (pbuh) performed five rakats in Zuhr
(noon prayer). He was asked: “Has an increase been

230 Prophet Speaks - |

made in the prayer?” He said: “No.” He was told (by the
Companions): “You have performed five rakats.” Then he
performed two prostrations although he had (ended the
prayer) with sa/am. In another narration, it is stated that he
said: “! am just a human being like you. As you tend to
forget, | too forget. Hence, when | forget remind me. When
anyone of you has a doubt about his prayer, he should try
to ascertain the correct thing and then complete his prayer
accordingly, offer salam ‘and then perform two
prostrations.” [Bukhari, Muslim]

Explanation: This Saying also shows that the Prophet of
Allah (pbuh) was just a human being like other human
beings.

¥

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(4) It is narrated by Hazrat Umme Salma that the
- Prophet of Allah (pbuh) said: “! am just a human being.
You bring your disputes to me. It is possible that one of
you might be better in presenting his arguments than the
other and (getting influenced by his arguments) | might
give judgement in his favour according to what | hear.
Hence, if | were to decide in his favour with regard to his
brother’s right, he should never accept it, because

whatever he has received is a chunk of fire.” [Bukhari,
Muslim]

Explanation: This Saying further reiterates that the
Prophet Muhammad (pbuh), in spite of he being the
Prophet of Allah, was just a human being. Therefore, we
have to desist from exaggerating him. It is wrong to
attribute him with those attributes which can be attributed .
only to Allah, like being Omniscient, Omnipotent, etc.

Prophet Speaks : ! , 231
Prophet Muhammad (pbuh): His State of Servitude

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(1) Hazrat Mutarrif bin Abdullah bin al-Shikheer reports
. from his father that (his father) said: “Once | went to the
Prophet of Allah (pbuh). At that time, he was praying, and
the sound of bemoaning was coming out of his breast as
thé sound comes out of a boiling pot.” In another narration,
- it is said: “l saw him praying and because of weeping the
_ sound of hand-mill was coming out of his breast.” ied,
Nasai, Abu ‘Dawood] ;

Explanation: It can be very well perceived from this. Saying
how deep was the sense of grandeur and greatness of
Allah in-thé Prophet of Allah (pbuh), and how deeply

rooted was the’ sense of Sermtude in his heart. ;

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(2) _ itis narrated by Hazrat Mughaira that the Prophet
of Allah. (pbuh) stood (in one of the prayers) for such a long
time that his feet got swollen. He was asked: -“Why do you
bear such hardship when your past and future sins have
already been forgiven?” He said: “Should -|-not become a
graterul servant?” [Bukhari, Muslim] .

Explanation: That i is, though |.am under the protection of
Allah and He has forgiven my mistakes, that is His
Forgiveness and Mercy that He has bestowed on me. This
forgiveness and mercy demand that.I should be even more
grateful to Him and manifest more and more my servitude
to Him.

232 Prophet Speaks - |

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(place 9 sles) Abe tas 5 a

(3) It is narrated by Hazrat Ibn ‘Umar that the Prophet
of Allah (pbuh) said: “Do not extol me as the Christians
extolled Son of Mary. | am just a servant of Allah and His
Prophet. Hence, call me Allah’s servant and His Prophet.”

[Bukhari, Muslim] :

Explanation: That is, do not praise me to such an extent
that you begin to raise me above the status of servitude.
The Christians have done this before and they extolled
Hazrat Jesus (pbuh) to such an extent that they declared
him to be the son of God, although he was just a servant of
Allah and His Prophet. Hence, always remember that | am
_the servant of Allah and His Prophet; | am nothing more
than that. : .

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(4) It is. narrated by Hazrat Ayesha that one night r did
not find the Prophet‘ of Allah (pbuh) in bed. When |!
searched him, my hand touched the soles of his feet. He
was in the state of prostration ‘and was supplicating: “O
Allah, | seek refuge in Your Good Pleasure from Your
displeasure; and | seek refuge in Your Forgiveness from
Your punishment; and | seek Your Refuge from Your
grasp. | do not have the capability of extolling and praising
You enough; You are as You have praised and extolled
Yourself.” [Malik, Tirmizi, Abu Dawood]

Explanation: This Saying shows the sense of servitude that
the Prophet of Allah (pbuh) had. Many of his supplications

Prophet Speaks - | 233

have been reported in the Traditions, the study of which
shows that he was stationed on the highest level of
servitude. His emotions and feelings were deeply hued
with the hue of servitude. His supplications, in fact, are the
treasures of cognition of Allah. These supplications show
that how deep his relationship was with the Entity of Allah.
His breast was a treasure of delicate emotions and
feelings. Allah’s Grandeur and Greatness always
overshadowed his personality, and he was very clear
about the helplessness of the entire universe against the
Power of Allah.

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(5) It is narrated by Hazrat Ayesha that whenever wind
blew violently, the Prophet of Allah (pbuh) used to say: “O
Allah, | seek from You its goodness, the goodness that it
contains, and the goodness for which it has been sent.
And ! seek refuge from You from its evil, the evil that it
contains, and the evil for which it has been sent.” When a
cloud was seen in the sky, his colour used to change and
"in the state of anxiety he used to enter and exit, go forward
and backward, and when it rained, he used to recover from
this state. When Hazrat Ayesha noticed this state of affair,
she asked him (about it). He said: “O Ayesha, perhaps this
cloud could be of the type about which the people of “Aad
had said when they saw a cloud traversing towards their
valleys: This cloud will give us rain.” [Bukhari, Muslim]

234 Prophet Speaks - |

Explanation: This Saying informs us about the deep sense
of fear of Allah that Prophet Muhammad (pbuh) had in his
heart. If the wind used to blow violently, he used to get
perturbed and supplicate Allah that O Allah, if there is evil
in it, protect us from it, and if there is goodness in it, we
wish to have it. When he used to see a cloud, he
remembered the Wrath of Allah that descended over the
people of “Aad. The Wrath of Allah had descended on the
rebellious nation of “Aad in the form of a cloud. When they
saw the cloud traversing towards their region, they were
joyous that there will be good rain, although it was the
storm of Wrath which had brought in destruction with it.

The Prophet of Allah has quoted a part of the
Quranic Verse here. The entire Verse is as follows: “Then,
when they saw the (Penalty in the shape of) a cloud
traversing the sky, coming to meet their valleys, they said:
“This cloud will give us rain!” “Nay, it is the (calamity) you
were asking to be hastened — a wind wherein is a Grievous
Penalty.” (46:24)

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(6) It is narrated by Hazrat Abu Musa that when once
there was a solar eclipse, the Prophet of Allah (pbuh) rose
up in anxiety. He feared that lest it might be the time (for
the Day of Judgement). He went to the mosque and
offered the prayer with such lengthy rukus (bowings) and
sujood (prostrations) that we had not seen him doing so
earlier. (After the completion of the prayer), he said: “Allah
does not manifest these signs because of the death or life
of anyone; rather, Allah frightens His: servants through
these; whenever you see such kinds of things, hasten

Prophet Speaks | "235

yourselves towards His remembrance and seek His
forgiveness.” [Bukhari, Muslim]

Explanation: The Prophet of Allah (pbuh) more particularly
felt the Grandeur and Greatness of Allah on the occasions
of storm, eclipses, etc. On such occasions, he used to
express his helplessness and vulnerability before Almighty
Allah, which could be done only by performing prayers with
lengthy rukus and sujood.

That is, these signs (solar or lunar eclipse, etc.) do
not manifest because of the death or birth of anyone, as
the people in the ignorant era used to believe. Rather,
these signs are the manifestation of Allah’s Greatness and
Power. These signs should create more fear of Allah in our
hearts and we should supplicate Him for our prosperity and
salvation. Even after seeing these signs, if man’ refrains
from” remembering Allah and does not seek His
forgiveness, then we should think that his heart is dead.
Whenever we see eclipse or some other sign, we think of
their natural causes but do not learn the actual lesson that
is to be learnt from such signs.

In another Saying, the Prophet of Allah (pbuh) has
said: “People in the era of ignorance used to say that the
sun and the moon get eclipsed because of the death of a
great personality on the earth. However, it is a fact that
they are not eclipsed because of death or birth of anyone.
These two are the creatures of Allah, and He makes
changes in his creatures according to His Will. Hence,
. when any one of them gets eclipsed, offer prayers until the
end of the eclipse or till Allah manifests some other thing.”

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(7) It is narrated by Hazrat Jabir that the Prophet of
Allah (pbuh) said: “None of the action or deed of anyone
amongst you will take him to the Paradise or save him from
the Hell, and not even me (i.e. even my actions or deeds

236 Prophet Speaks - |

will neither take me to Paradise nor save me from Hell),
except with the Mercy of Allah.” [Muslim]

Explanation: The part of the Saying where the Prophet of
Allah (pbuh) says that even he will not enter the Paradise
or save himself from Hell because of his deeds except with
the Mercy of Allah shows how deeply he felt about his
servitude and how the greatness and fear of Allah
overwhelmed his heart and mind.

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(8) It is narrated by Hazrat Abu Umama that the
Prophet of Allah (pbuh) said: “My Lord proposed to me that
He will convert for me the valley of Makkah into gold.” |
said: “No my Lord! Rather (I desire that) 1 am sated one
day and | starve another day. When | starve (I want to)
implore You and remember You, and when sated (I want
to) praise You and thank You.” [Ahmed, Tirmizi]

Explanation: That is, | am not desirous of wealth; rather, |
want to have the wealth of humbleness and
submissiveness. | want to praise You and thank You when
| am sated and want to implore You when | am in a difficult
situation.

‘Hence, it is understood from this Saying that
satiation and hunger both are Allah’s gifts if man shows his
. humbleness during starvation and praises and thanks
Allah when satiated. The most valuable things in the life of
man are these attributes of humbleness and praising, not
the abundance of wealth and luxurious goods.

Prophet Speaks - } 237

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(9) It is narrated by Hazrat Aswad: | asked Hazrat
Ayesha what the Messenger of Allah did in his house?”
She said: “He used to help and assist his family (in the
household chores). But as soon as it was time for Salat
(prayers), he used to go out for the Salat,” [Bukhari]

Explanation: The sense of the Greatness and Sublimity of
Allah was such in his heart that as soon as there was time
for the Salat the Prophet of Allah (pbuh) used to stop
whatever he was doing and immediately prepare himself
for the Salat and go out and offer it.

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(gay) :
(10) ‘It is narrated by Hazrat Anas that. no person was
dearer to the Companions (of the Prophet) than the
Prophet of Allah (pbuh). Still they never used to stand up

when they saw him, because they knew that he (the
Prophet) disliked it.” [Tirmizi] :

Explanation: In another Saying Hazrat Abu Umama says
ithat once when the Prophet of Allah came out kneeling on
a staff, we stood up in his reverence. He said: “Do not
stand up as the people of Persia stand up and show
reverence to each other.” (Abu Dawood) It is understood
from these narrations that the Prophet of Allah (pbuh) liked
such attitude which manifested servitude of man, and
disliked all such attitudes which harmed the sense of
servitude. - :

238 Prophet Speaks - |
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(11) It is narrated by Hazrat Abdullah bin Salam that
whenever the Prophet of Allah (pbuh) talked while sitting,

he used to quite often glance towards the sky.” [Abu
Dawood]

Explanation: The Prophet of Allah (pbuh) always hoped
for good from Allah and awaited His Guidance. He always
kept in mind the Greatness of Allah. The most important
thing in his life was seeking the good pleasure of Allah.

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(12) It is narrated by Hazrat Ayesha that the Prophet of
Allah said: “O Ayesha, if | wish, mountains of gold can walk
with me. An angel, whose waist was equal to the Ka‘ba,
came to me. He said: “Your Lord salutes you and says:
You can be a “Servant-Messenger” or you can be a “King-
Messenger.” | looked towards Gabriel. He said: “Humble
your soul.” — It is narrated in the narration of Hazrat Ibn
Abbas that (hearing the words of the angel), the Prophet of
Allah (pbuh) looked towards Gabriel, as if he was seeking
his suggestion. Gabriel signalled with his hand to adopt
humbleness. — | said: “I want to become a “Servant-

- Messenger.” Hazrat Ayesha says that after this, the
Prophet of Allah (pbuh) never ate inclining on a pillow. He

Prophet Speaks - | 239

used to say: “I eat as a slave eats and | sit as a slave sits.”
[Sharah al-Sunnah]

Explanation: That is, the angel was very tall.

That is, such Messenger whose distinction is
servitude and indigence.

That is, adopt humbleness.

Demise of Prophet Muhammad (pbuh)

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(1) It is narrated by Hazrat Uqba bin “Aamir that the
Prophet of Allah (pbuh). prayed on the martyrs of Uhad
after eight years as if he was bidding farewell to the living
and the dead. Then he ascended the pulpit and said: “Il am
going ahead|of you as the head steward of a caravan goes
ahead. | am the witness over you and your promised place
is the pond, and | am looking at it while standing here, and
| have been |given the keys of the treasures of earth. | do
not fear about you that you will be polytheistic after me, but
| fear that you will be afflicted with the love of the world.”
Some narrators have added these words to this Saying:
“Then you will kill and annihilate-each other as the people
before you got annihilated.” [Bukhari, Muslim]

240 Prophet Speaks - |

Explanation: Some are of the opinion that here Salat
means the funeral prayer and the others say that it means
only supplication and the Prophet of Allah (pbuh) only
supplicated in favour of the martyrs of Uhad.

- That is, as the head steward of a caravan goes
ahead of the caravan and after reaching the destination
makes all necessary arrangements for the comfortable
stay of the caravan when it reaches there, my departure
from the. world is similar to the head steward and I will
meet you in the Hereafter as a head steward. The Prophet
of Allah (pbuh), has consoled his Companions so that they
could bear the sorrow of his separation.

] have conveyed the Truth to you and now | will wait
for you on the Pond of Kausar. You should try to meet me
there. ‘

That is, Allah will open up the doors of conquests
for you. You will be bestowed with power. Whoever
confronts you will get perished. Many states will be
subjugated to you. Those who have studied the Islamic
history know that this prediction of the Prophet of Allah
(pbuh) ‘came true word for word. Within a few years, a
large portion of the earth was under the dominion of the
followers of Islam.

That is, you will not become polytheists, but there is
a strong possibility that you will be afflicted with love of the
world and forget the Hereafter and its demands on you,

That is, you will begin to fight each other and thus
lose your power. i

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Prophet Speaks - | 241

(2) It is narrated by Hazrat Abu Musa that the Prophet
of Allah (pbuh) said: “When Allah wants to bestow Mercy
on any Brotherhood of His servants, he gives death to its
Prophet before the Brotherhood, and makes him head
steward and forerunner of that Brotherhood, and when He
wants to annihilate a Brotherhood, He punishes them in
the life of its Prophet itself and annihilates it before the very
eyes of the Frophet so that his eyes gets delighted by its
annihilation when it denied him and disobeyed him.”

[Muslim]

Explanation; That is, he could see the end of the deniers
and the disobedient with his own eyes.

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(3) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “By the Entity in Whose hand
is the life of Muhammad, a day will come upon each one of
you when he Wwill not see me, and then my seeing for him
will be dearer to him than his members of family and
wealth.” [Muslim]

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(4) Hazrat Anas says that the day when the Prophet of
Allah (pbuh) arrived in Madinah, everything got illumined
by his arrival} And then when that day arrived when he
died, everything got darkened, and we were still engaged
in his burial and had not even dusted the soil from our
hands, we found our hearts changed and alienated.”
[Tirmizi]

242 Prophet Speaks - |

Explanation: That is, the condition of our hearts did not
remain the same as it used to be in his company and
presence. After his departure, we were deprived of many
of his blessings and beneficence. We could clearly feel that
a light has been taken away from us and everything
seemed to be in darkness. The day when he arrived in
Madinah everything seemed to be illuminated and when he
departed everything seemed to be mourning.

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(5) It is narrated by Hazrat Ayesha that after his
demise, the Prophet of Allah (pbuh) left behind neither
Dinars nor Dirhams, neither a sheep nor a camel, nor did
he make a will in anything. [Muslim]

Explanation: There can be no other greater proof than this
of his being the true Prophet of Allah than that he neither
accumulated property and wealth nor built any palace to
live in. He came into this world as a traveler and departed
as a traveler. The only thing that he concentrated upon
was not to get slackened in conveying the Message of
Allah to the people and seeking the good pleasure of Allah.

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(6) It is narrated by Hazrat Abu Bakr that the Prophet
of Allah (pbuh) said: “We do not have any inheritors;
whatever we leave behind is charity.” [Bukhari, Muslim]

Explanation: That is, the Prophets of Allah do not have
any inheritors. It is beneath the dignity of the Prophethood
that the Prophets should accumulate wealth and properties
for their offspring. Their struggle is for the entire
Brotherhood.

Prophet Speaks - | 243

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(7) Hazrat Hisham bin “‘Urwa reports from Hazrat
Abdullah bin |Zubair that Hazrat Ayesha, the wife of the
Prophet of Allah (pbuh) informed him that she heard the
Prophet of Allah (pbuh) saying, when he was inclined on
her chest and when she was leaning towards him: “O
Allah, forgive) me, have mercy on me and cause me to
meet the Loftiest Companion.” [Muatta Imam Malik]

Explanation: |‘Thé loftiest companion” means the group of
the Prophets |whose place of stay is in the Aala Iiliyeen.
Refer Chapter 83, Verses 18-19. illiyeen means loftiest
people. Here jt means their place of dwelling. It is also said
that ‘the Loftiest Companion” is one of the names of Allah.
The last words of the Prophet of Allah (pbuh) at the time of
his death were: “O Allah, the Loftiest Companion ...”
(Bukhari, Muslim)

Companions of the Prophet of Allah (pbuh)

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(1) It is narrated by rasrat Imran bin Husain that the
Prophet of Allah (pbuh) said: “The best people of my
Brotherhood are the people of my era. Then those people
are better who are contiguous to them, and then those who
are contiguous to them. Then there will be those people

244 Prophet Speaks - |

who will bear witness without being invited to do so and will
be perfidious. They will not be trusted for their honesty.
They make vows, but will never fulfil them. They will be
fat.” In another narration, it is stated that they will take an
oath before being invited to do so. [Bukhari, Muslim]

Explanation: That is, majority of them will be bereft of
honesty, nobility, humanity and sense of responsibility.

This Saying shows the greatness and loftiness of
the Companions of the Prophet. It was a great privilege for
them that they got the era of the Prophet of Allah (pbuh). In
another Saying, the Prophet of Allah (pbuh) said: “Respect
and honour my Companions, because they are the best
amongst you, and then those who are contiguous to them,
and then those who are contiguous to them; then
falsehood will spread.” (Nasai)

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(Aisall cpt) -glly v1 ptab clini ¥ .ptabt g alls
(2) it is narrated by Hazrat Anas that the Prophet of
Allah (pbuh) said: “The similitude of my Companions
amongst my Brotherhood is that of salt in the food. Food
canines be improved (and made tasty) except with salt.”
[Sharah al-Sunnah]

Explanation: This Saying also shows the greatness and
loftiness of the Companions of the Prophet. Without salt
the food becomes tasteless. Salt also removes and cures
many harmful substances. The Companions of the Prophet
are the guides and light of the Muslim Brotherhood. The
success and prosperity of Muslims lie in following them.

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poudl 52 ah te a3 ySl he Gail pSas1 GI 51 Gael
(bus 9 Gyles) Aas Abinas 5

Prophet Speaks - | 245

(3) It is narrated by Hazrat Abu Sayeed Khudri that the
Prophet of Allah (pbuh) said: “Do not insult and abuse my
Companions, because if anyone of you were to spend gold
equivalent to the mountain of Uhad, he would not reach
the Mudd or half a Mudd of the Companions.” [Bukhari,
Muslim]

Explanation: Mudd was a measure which was equivalent to
about two pounds or 1 kg.”

It is mandatory on the Believers to respect the
Companions) and not to use any abusive words against
them. The status of the Companions, particularly those
who were very close to the Prophet of Allah (pbuh), is very
lofty. If any person were to spend gold equivalent to the
mountain of |Uhad in charity or in the Cause of Allah, it
cannot reach the Mudd or half a Mudd of gold that the
Companions!had spent in the Cause of Allah. None can
reach the highest degree of Faith and sincerity that the
Companions |had. The only thing worthy in the sight of
Allah is Faith|and sincerity.

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(4) It is narrated by Hazrat Ibn Umar that the Prophet
of Allah (pbuh) said: “When you see people insult and
abuse my Companions, say: “May Allah’s Wrath be on
your wickedness.” [Tirmizi]

Explanation: It is ‘understood from this Saying that
cultivating enmity and hate against the Companions of the
Prophet is evil and invites Allah’s Wrath; it should be
avoided. We should always respect and honour the
Companions.

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Fog ot -

355 padeapal 5] Glals cles pital 5 5b alll al og phd

246 Prophet Speaks - |

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ar ed af te 7 -%e7-st 2 - ead Fo
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((gekay3 «toml)
(5) It is narrated by Hazrat Anas that the Prophet of
Allah (pbuh) said: “Amongst my Brotherhood (Ummah),
Abu Bakr is the most merciful on my Brotherhood; Umar,
amongst them, is more firm (uncompromising) with regard
to Allah’s commands; Uthman, amongst them, is more
truthful and diffident; Zaid bin Thabit is the best scholar of
the science of inheritance; the best reciter (of the Quran) is
Ubai bin Ka"b; and Muaz bin Jabal has more knowledge
about the Jawful and the unlawful. Every Brotherhood has
a trustworthy person, and the most trustworthy person of
this Brotherhood is Abu Ubaida bin al-Jarrah.” [Ahmed
Tirmizi]

Explanation: In this Saying, some special attributes of a
few particular Companions of the Prophet have been
mentioned. Mercy, diffidence, . honesty, religious
knowledge, every such thing has an important place in the
islamic society. It is essential that the members of the
Islamic society should acquire not only religious
knowledge, but also adorn themselves with good moral
attributes, without which Islam cannot be followed and
established as a way of life.

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(gde33) res 3 call é on pers rl
(6) It is narrated by Hazrat Abdur Rahman bin Auf that
the Prophet of Allah (pbuh) said: “Abu Bakr is in Paradise,
Umar is in Paradise, Uthman is in Paradise, Ali is in
Paradise, Talha is in Paradise, Zubair is in Paradise, Abdur

Prophet Speaks - | ; 247

Rahman bin |Auf is in Paradise, Sad bin Abi Waqqas is in
Paradise, Sayeed bin Zaid is in Paradise, and Abu Ubaida ~
bin al-Jarrah is in Paradise.” [Tirmizi]

Explanation: The Prophet of Allah (pbuh) had given the
glad tidings of Paradise-to these ten Companions in this
world itself. On this basis, these Companions have been
given the title of Ashra Mubashshra ("the Ten Receivers of
Glad Tidings). These eminent persons were positioned on
such a lofty position of the servitude of Allah that, even
after receiving the glad tidings of Paradise, they were
never negligent about their duties and responsibilities as
Muslims. The love of Allah and His Prophet that they had
cultivated in them never got decreased. These people had
understood well that no other path except the path of Truth
-can lead them to success and. salvation. They always
feared Allah, and such was the fear of Allah in them that
Hazrat Abu Bakr used to sigh so deeply and so often that
he was known with the title Awwah Muneeb (one who
moans excessively and always turns towards Allah).

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(7) It is narrated by Hazrat Anas that the Prophet of
Allah (pbuh) said: “Paradise is eager for three persons: Ali,
Ammar.and Salman.” Ehlert

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(8) It is narrated by Hazrat Abdullah bin Umar that the
Prophet of Allah (pbuh) said: “Learn the Quran from four
persons: From Abdullah bin Masood, Saalim Moula Abi
Huzaifa, Ubai bin Kab, and Muaz bin Jabal.”

248 Prophet Speaks - |

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(plies «Sylze:) ua & jaa) eral
(9) It is narrated by Hazrat Anas that the Prophet of
Allah (pbuh) said: “The sign of Faith is the love for Ansars
(Helpers) and the sign of hypocrisy is enmity for Ansars.”
[Bukhari, Muslim]

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wr
Lo

Explanation: The Ansars (Helpers) accepted Islam at a
time when the people of Makkah had rejected it. On
migration to Madinah, the Ansars gave shelter and offered
all help to the Prophet of Allah (pbuh) and other Muslims
when the people of Makkah had made their lives miserable
and had even chalked out a plan to kill the Prophet of Allah
(pbuh). The services of Ansars towards Islam and Muslims
cannot be forgotten and ignored. Hence, love for them has
been declared as a sign of Faith and enmity towards them

*-. has been declared as a sign of hypocrisy.

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(10) It is narrated by Hazrat Abu -Huraira that when
Hazrat Gabriel came to the Prophet of Allah (pbuh), he

“”_ said: “O Prophet of Allah, Khadijah is coming. She has a

vessel in which is either soup or food. When she comes to
you, convey Salam (greetings) to her from her Lord and
from me, and give her glad tidings of a palace of pearl,
which will be (exclusively for her) in the Paradise where
there will not be any din and clamour nor will there be any
hardship and fatigue.” [Bukhari, Muslim]

Explanation: Hazrat Khadijah is being comforted that she
should not be grieved with the difficulties and hardships of
the world. All these troubles will end. Allah will give her

Prophet Speaks - | 249

such a place in the Paradise where there will not be any
din nor will there be any hardship and fatigue.

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(11) It is narrated by Hazrat Anas that the Prophet of
Allah (pbuh) said: “It is enough for you to know about the
virtues of these women amongst the women of the world:
Mariam (Mary) bint Imran, Khadijah bint Khuwailid, Fatima
bint Muhammad, and Aasiya the wife of Pharaoh.” [Tirmizi]

Explanation: Although there have been many pious,
virtuous and exemplary women in the world, but it is
enough for us to know about these four virtuous women
whose authenticated biographies have reached us in order
to learn a lesson from them. It has been stated in the Holy
Quran about Hazrat Mariam (Mary) and Hazrat Aasiya
thus: “And Allah sets forth, as an example to those who
believe, the wife of Pharaoh: Behold she said: “O my Lord,
build for me, in nearness to You, a mansion in the Garden,
and save me from Pharaoh and his doing, and save me
from those that do wrong’; and Mary the daughter of
Imran, who guarded her chastity; and We breathed into
(her body) of Our spirit; and she testified to the truth of the
words of her Lord and of his Revelations, and was one of
the devout (Servants).” (66:11-12)

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(12) It is narrated by Hazrat Abu Salama that Hazrat
Ayesha said that (once) the Prophet of Allah (pbuh) said:

“O Ayesha, this is Gabriel who is conveying his Salam to
you.” Hazrat Ayesha says that | said: “And Salam and

250 Prophet Speaks - |

Mercy of Allah be on him too.” She said: “He (the Prophet)
used to see what | did not see.” [Bukhari, Muslim]

Explanation: That is, he was the Prophet of Allah and
hence he used to see many things of the unseen which |
could not see.

This Saying shows that the rank of Hazrat Ayesha
was also very high. Even Hazrat Gabriel used to convey
his Salam to her. How ignorant are those people who
abuse and insult her and cultivate enmity towards such a
great personality who happens to be the Mother of the
Faithful.

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(13) It is narrated by Hazrat Jabir that the Prophet of
Allah (pbuh) said: “Il was shown the Paradise. | saw the

wife of Abu Talha there and I heard soft sound of footsteps
ahead of me; when | looked, it was Bilal.” [Muslim]

Explanation: Many Sayings are to be found in respect of
the virtuous and exemplary characters of both the male
and femaie Companions of the Prophet. As a sample, only
a few Sayings have been mentioned here.

The Ummah (Brotherhood) of Prophet Muhammad
(pbuh)

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Prophet Speaks - | 251

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(1) It is narrated by Hazrat Abu Musa that the Prophet
of Allah (pbuh) said: “The similitude of Muslims and Jews
and Christians is that a person appointed people to work
till night for a fixed remuneration. They worked till
afternoon and said: “We do not want your remuneration
which you had fixed and whatever we did has become
worthless.” He said: “Do not do so. Complete your
remaining work and take your full remuneration.” They
refused and left. Thereafter, he engaged other people and
told them: “Complete the remaining day; you will get the
remuneration that had been fixed for them.” They worked
till the Prayer of al-Asr and said: “Whatever work we have
done for you has gone waste, and the remuneration that
you had fixed we give it to you.” He said: “Complete your
work; only a small part of the day has remained.” They
refused. Then he engaged other people to work for the
remaining part of the day. They worked and took away the
full remuneration of both the groups. This is their similitude
and the similitude of that Light which they accepted.” [Bukharj
Explanation: In this Saying, the virtuousness of the Muslim
Ummah has been described. The Jews and the Christians
debarred themselves from Allah’s Mercies. When the Jews
and Christians became negligent of Allah's Mercy and the
Hereafter, Allah deposed them and appointed the Muslim
Ummah to the office of guiding the mankind and gave
them the rewards of the Hereafter. The Jews and the
Christians, who disobeyed and became rebellious, will not
get any rewards but on the contrary they will be severely
punished in the Hereafter.

252 Prophet Speaks - |

The Muslim Ummah (Brotherhood) will get twice
the reward that the People of the Book (the Jews and the
Christians) would have got. It is stated in the Holy Quran:
“O you who believe, Fear Allah and believe in His
Messenger, and He will bestow on you a double portion of
His Mercy. He will provide for you a Light by which you
Shall walk (straight in your path), and He will forgive you
‘(your past); For Allah is Oft-Forgiving, Most Merciful. That
the People of the Book may know that they have no power
whatever over the Grace of Allah, that (His) Grace is
(entirely) in His Hand, to bestow it on whomsoever He
wills, For Allah is the Lord of Grace abounding.” (57:28-29)

A similitude of similar nature is also found in the
Gospel; see Mathew 20:1-16.

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(2) It is narrated by Hazrat Ibn Umar that the Prophet
of Allah (pbuh) said: “As compared to the age and duration

Prophet Speaks - | : 253

of other Ummah (Brotherhoods), your age and duration is
just like the duration from. the Prayer of al-Asar to the
sunset as. .compared to the: entire. day. Your similitude and .

_the similitude of the Jews and the Christians are of that
person who engaged some workers and told them: “Who
will work for me till afternoon for a remuneration of one,
one Qiraat (carat — a-coin)?” The Jews worked. Then he
said: “Who will work for me from afternoon till the Prayer of
al-Asar for a remuneration of one, one .Qiraat?” The
Christians: worked. Then he said: “Who will work for me
from the -Prayer of al-Asr-to sunset for a remuneration of
two,.two Qiraats?” Beware; it is you (Muslims) who’ worked
from the Prayer of al-Asr to sunset. Listen you have double
reward. Because of -this; the. Jews and Christians got
infuriated and said that our work was more and we got
less. Almighty Allah said: “Have | wronged you in what was

. due to.you?” They said: “No.” Almighty Allah said: “This is

My Grant which | confer on whosoever | wish.” [Bukhari]

Explanation: That is, Allah says, it is My Grace and Mercy
that-I have given the Muslim Ummah more reward; | have’
not wronged you. It is also understood: from this Saying
that the last era-after which there will be the Day of
Judgement, as against the previous eras, is not very long;
rather, its duration is short as the duration’ from the Prayer
of - -Asr to sue compared to bis entire day..,

In another Saying, the Prophet of Allah (pbuh) said:
“The people of the Torah were given the- Torah. ‘They
followed it till the afternoon. Then .when they got
weakened, they got one, one Qirat. Then the people of the
Gospel were given the Gospel. They followed it till the
Prayer of al-Asr was performed. Then when they got
weakened, they also got.one, one Qirat. Then you were
given the Quran. You followed .it.till sunset and you. were
given two, two “— i.

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(gia) 3st al BS abs (6 4d

254 Prophet Speaks - |

(3) It is narrated by Hazrat Anas that the Prophet of
Allah (pbuh) said: “The similitude of my Ummah is that of
rain; it cannot be comprehended whether its beginning is
good or its end.” [Tirmizi]

Explanation: Although the earliest era of Islam is loftier
than all other eras that follow, yet in the last era too such
people will be born in the Muslim Ummah who will be
counted amongst the favourite servants of Allah and they
will render great service to Islam as is described in the
Saying that follows. Such sincere and devoted servants of
Allah will be the pride of the era. This Saying also comforts
those who are born in the later eras that they should not
grieve that they were not born in the earliest era, because
the last era is also significant in many aspects.

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(4) Hazrat Abdur Rahman bin ‘Ala al-Hadhrami said
that this Saying was narrated to me by a person who heard
it from the Prophet of Allah who said: “There will be people
in this Ummah in its last era, whose reward will be like the
teward of the earliest people. They will enjoin what is right
and forbid what is wrong and battle the people who create
discord and strife.” [Baihaqi]

Explanation: That is, their distinctive particularity will be
that they will invite people towards good and forbid them to
commit evil, and fight the evil forces. As there cannot be
any reconciliation between darkness and light, similarly
they will not compromise with the evil and the evil forces.
They cannot be made to bow down to evil. They will
confront the evil and try to clear the earth from oppression,
strife and tyranny.

. Prophet Speaks - | 255

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(5) Hazrat “Amar bin Shuaib narrates from his father
that the Prophet of Allah (pbuh) asked (his Companions):
“Who do you like the most amongst the creatures in
respect of Faith?” They said: “The angels.” He said: “Why
will not they have Faith when they are closer to their Lord?”
They said: “The Prophets.” He said: “Why’ will not they
have Faith when the Revelation descends on them?” They
said: “We (consider. ourselves better).” He said: “Why
would not you have Faith when | am present amongst
you?” The narrator says that thereafter the Prophet of Allah
(pbuh) said: “In my view, those people will be better in
respect of Faith who come after me; they will get the Book
in which will be the commands and they will pellove them?
[Baihaqi] -
Explanation: Even though those who come after the
departure of the Prophet of Allah (pbuh) from this world
would’ not have seen the Prophet, still they will believe in
him and the Book brought by him, and will obey his
commands. !n this respect, their Faith will have greater
importance. This Saying comforts such people that their
Faith and deeds will be more valuable and important.

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(6) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “Those people amongst my

256 Prophet Speaks -I .

Ummah who are born after me will love me the most, and
every one of them will desire would that he could see me
and sacrifice his family and wealth.” [Muslim]

Explanation: Today, we can see that even an ordinary
Muslim gives more importance to see the Prophet of Allah
(pbuh) than everything else in the world.

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(7) It is narrated by Hazrat Abu Malik Ashari that the
_ Prophet of Allah (pbuh) said: “Allah has given you
protection from three things: That your Prophet shall not
curse you so that you are annihilated; that the people ‘of
Untruth shall not overpower you; and that you will not unite
on misguidance.” [Abu Dawood]

Explanation: That is, neither your Prophet will pray for your
destruction, nor the people of Untruth will be abie to defeat
your beliefs, ideology and your religion with arguments and
evidences. If you wage war against the powers of Untruth
for the sake of Truth, eventually the victory will be yours;
but the condition is that you should have the power of Faith
in you and your war should be really in the Cause of Allah
and you make use of all the powers and faculties
bestowed on you by Allah.

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(8) Hazrat Abu Musa narrates that the Prophet of Allah

(pbuh) said: “My Ummah (Brotherhood) is a blessed
Ummah. It will not be punished in the Hereafter. Trial and

Prophet Speaks-1 257

strife, earthquakes and killings will be its punishment in this
world.” [Abu Dawood]

Explanation: That is, Allah will bestow His special Mercy
and Blessings on this Ummah.

This Ummah (Brotherhood) will be safeguarded, as
far as possible, from getting punished in the Hereafter. It
will get punished in this world itself for its sins and
misdeeds in the form of killings, earthquakes, and trial and
civil strife. It will have a pleasant life in the Hereafter.
However, this has been mentioned on the collective basis.
Otherwise, there will be many individuals of this Ummah
who will get punished in the Hereafter for their sins and
misdeeds. It is altogether a different matter that after the
completion of their punishment, they will eventually be
admitted to the Paradise.

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(9) It is narrated by Hazrat Mughairah that the Prophet
of Allah (pbuh) said: “A group of my Ummah will always be
dominant till the coming of Allah's Command, and they will
remain dominant.” [Bukhari, Muslim]

Explanation: That is, this group of the people of the Truth
will remain on Truth till the end, and no power on earth will
be able to make thern deviate from the Truth.

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(10) It is narrated by Hazrat Mawiyah that he heard the
Prophet of Allah (pbuh) saying: “A group within my Ummah
will always remain firm on the Commands of Allah. Neither
that person will be able to harm it who withdraws his:
support to it nor will that person who opposes it till the

258 : Prophet Speaks - |

coming of Allah’s Command; it will remain in that position.”
[Bukhari, Muslim]

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(11) It is narrated by Hazrat “Amr bin Qais that the
Prophet of Allah (pbuh) said: “We are in the last, but in the
Hereafter we will be the first. f will tell you one thing without
any bragging that Abraham is the Friend of Allah, Moses is
the Chosen one of Allah, and | am the Beloved of Allah.
On the Day of Judgement, the standard of Hamd (Praise)
will be with me. Allah has promised me with three things in
regard to my Ummah and Allah has given protection to my
Ummah from three things: He will not annihilate it through
universal famine, nor will its enemy be able to annihilate it,
and nor the entire Ummah will unite on misguidance.”
[Darmi]

Explanation: That is, although our era is the last era, we
will be given precedence and loftiness over others in the
Hereafter.

That is, | say this not because of vainglory; rather I
say it as an expression of thanks and acknowledgment of
a great gift.

That is, all the attributes of friendship, elite, etc. are
combined in him.

That is, Allah will bestow on me special status and
distinctiveness on the Day of Judgement.

That is, it, will never happen that my Ummah would
get annihilated because of a universal famine, nor would

Prophet Speaks - | : “259

‘any enemy be: able to-dominate-it. My Ummah cannot be
annihilated. My Ummah is like a mark of Truth on earth
and it cannot be destroyed. My Ummah will exist till the
Day of Judgement and it has to function as.a lighthouse for
the entire world and mankind; its nonexistence will herald
the onset of the Day of Judgement.

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" (12) - It is ‘narrated by Hazrat Abdullah bin Masood that
once the Prophet of Allah (pbuh) was sitting leaning on a
tent made of Yemani leather. He said to his Companions:
“Are you contented that you be one-fourth of the people of
Paradise? They said: “Yes indeed.” He said: “Are you not
" contented that you be one-third of the people of Paradise?”
They said: “Yes indeed.” He said: “By the Entity in Whose
Hands jis the life: of Muhammad, I hope that you will be half
of the people of Paradise.” [Bukhari 3

Explanation: It is understood from this Saying that the
number, of the followers of. Prophet Muhammad (pbuh) in
the Paradise will be more.than ‘the followers of the other:
Prophets. It is stated in another Saying that the Prophet of
Allah (pbuh) camped ‘at a certain place along ‘with his
. Companions and said: “You are not even one part of one
lakh parts of the people who will arrive at my Pond (in-the
Hereafter).” In. yet another Saying the Prophet of. Allah
(pbuh) said: “? hope that you-will be half of the people of
Paradise and | will tell you the reason for it. The reason is
that Muslims amongst the Unbelievers are like a white hair
in a black bull or a black hair in a white bull.” (Muslim) That |
_ is, the number .of-.Unbelievers’ in the world is increasing,: -
because of-which the people of Paradise will be less and
hence the people of this Ummiah will be half of the entire

260 ; : Prophet Speaks - I

people of Paradise. If the people of Paradise were to be
more, then it would have been beyond comprehension ti that
the Muslim Ummah would be half of them.

A Few Predictions of Prophet Muhammad (pbuh)

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(1) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “Hurry up with your deeds
before the onset of the trial which will be like a piece of
dark night. Man will get up in the morning a Believer and
will be an Unbeliever in the evening, and will be a Believer
in the evening and an Unbeliever in the morning; he will
sell his religion for the goods of the world.” [Muslim]

Explanation: That is, an era’ of extreme trial and tribulation
will soon arrive. Therefore, we should accumulate as much _ -
as of the good deeds as we can, because in that era of
trial, it will not be easy to safeguard the very Faith itself.
People will sell off their Faith and Religion for ‘worldly
benefits and. comforts; they will no more consider them
important. Those who. stick on to their Faith firmly will be
richly rewarded. It is narrated by Hazrat Ma‘qil bin Yasaar
that the Prophet ‘of Allah (pbuh) said: “Servitude and
worship during the era of test and trial shall have the status
of migration towards me.” (Muslim)

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(2) It is narrated by Hazrat Thauban that the Prophet of
Allah (pbuh) said: “The people:whom | fear most in respect
of my Ummah are the misguiding. leaders, and when once’

Prophet Speaks - | : 261

swords are set down (against each other) in my Ummah,
they’ will never be lifted: from them till the oe of
Judgement.” [Abu Dawood, Tirmizi]

Explanation: The biggest calamity in respect of Muslim
Ummah is thé misguiding religious and political leaders.
The ‘Prophet of Allah (pbuh) has pointed out in-this Saying
about another calamity which the Muslim Ummah will face
and that is civil wars. The power, wealth and strength of
the Ummah will be’spent fighting and killing eachother and
this will continue till ‘the Day of Judgement. The swords
that were drawn during the Caliphate of Hazrat Uthman
have not yet been laid down; the prediction of Prophet
Muhammad (pbuh) ‘has ‘been proved to be correct: The
history of the Ummah has become a tragic history; it has
_ Seennumerous battles of Karbala and Jamal.

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(3) . It is narrated by Tee ‘Abu Hufairah that the
Prophet of Allah (pbuh) said: “Khosrau (Emperor of Persia)
will perish and:after him there will not be any Khosrau, and
Caesar (Emperor of Rome) will perish and after him there
- will not-be any Caesar, and the treasures: belonging to both
of them will be distributed in the Path of Soa and ened
war as deception. : [Bukhari, ll
Explanation: The prediction of the Prophet of Allah came
true. Muslims conquered the Roman and Persian Empires
and their treasures came into their possession, which were
spent in the Cause of Allah. Here, only a few predictions
have been mentioned as a sample. Otherwise, there are
numerous predictions, which can be found in the Books of
Sayings. For examples, on the occasion of the Battle of
Badr, the Prophet of Allah (pbuh) had pointed out the exact
places where a particular enemy soldier will fall. It is
reported that the prediction came true “and all the

262 =o Prophet Speaks - |

polytheists who were killed in the Battle died on the-spots
indicated by the Prophet of Allah (pbuh) before the Battle.
(Muslim, as.narrated by Hazrat Anas).

- On the occasion- of Hajjatul Wida (Farewell
Pilgrimage), the Prophet .of. Allah (pbuh) had predicted:
“Behold, Satan has lost hope forever that he. will. be
worshipped again in your city.” (Ibn Maaja, Tirmizi) That i is,
it will never happen that there will be “idol worship in
Makkah again; this prediction has also come true. These
and other such predictions prove that he was actually the
Prophet of Allah and that he has made many predictions in
the light of Divine Revelation. If he was a false prophet, he
would never have dared to predict, because predictions
Made on guesswork seldom come true and even if one
prediction were. to be proved wrong, his claim to
Prophethood would get nullified.

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(4) _—It-is narrated by Hazrat Nafe. bin Utba.that the
Prophet of Allah (pbuh) said: “You. will battle with the
Arabian Peninsula (after me) and Allah will grant you
victory over it. Then you will battle with Persia (Iran), and
Allah will accord you victory over it too. Then you will battle
with Rome and Allah will award you victory over it too.

_Then you will battle with Dajjal and Allah will also grant you
victory over him.” [Muslim]

Explanation: For more information on Daijjal, see Hadeeth
No.10.under “Signs of the. Bey of Judgement.”

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. Prophet Speaks-1 * 263

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(5) Hazrat Noman bin ‘Basheer has reported from
Hazrat Huzaifa that the Prophet of Allah (pbuh) said: “The
Prophethood will remain amongst you as long as Allah
wills it to.remain. Then Almighty Allah will take it away.
Thereafter caliphate will be established along the lines of
Prophethood. It- will survive as long as Allah wills. it to
survive. Then Almighty Allah will take it away. Thereafter,
_ there will be wicked’ monarchy and it will last as. long Allah- y
- wills it to last. Then Almighty Allah will take it away.
* Thereafter, there will be tyrannical monarchy, and it will.
remain as long as Allah wills it to remain. Then Almighty
Allah. will take it away. Then caliphate will be established
on the lines of Prophethood.. Then he. remained silent.”
[Ahmed, Baihaqi] : F

Explanation: The eras of Prophethood, caliphate. and
monarchy have passed_away.. Now there is rule of tyranny
in the world. Thereafter,.it will be the turn of caliphate along
the lines of Prophethood. The world has seen the failure of
all other systems and isms. At this juncture, the world is at
the verge of extinction. The world has to eventually revert
back to Islam, if it wants to solve its problems. Although
Islam will certainly assume dominant position during the
era of Christ (when he returns to the earth), but even
before that, establishment of caliphate on the lines‘ of
Prophethood is quite possible since the wordings of ae
‘Hadeeth do not rule out this. possibility. :

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264 . Prophet Speaks - |

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(6) It is narrated by Hazrat Thauban that the Prophet of
Allah (pbuh) said: “Very soon a time will come when
(enemy) nations will invite each other to attack you as the ©
eaters invite each other at thé dining table.” An enquirer
asked: “Would this happen because we will be few in
numbers?” He said: “No; rather, ‘you will be numerous. But _
you Will be just like the scum and froth of a flood; Allah will
remove your fear and awe from the hearts of your enemies
_ and you will develop “wahan” (weakness and tardiness) in
your hearts.. An enquirer askéd:. “What is wahan, O
Prophet of Allah?” He said: “Love of the world and hatred
of the death.” [Abu Dawood, Baihaqi]

Explanation: Perhaps the era that has been described in
this Hadeeth is the era in which we are living today. Today,
millions of Muslims are found in the world, but their fear”
has gone out of the hearts of their enemies, and they
consider Muslims an easy to swallow morsel of food. ‘The
attacks on Muslims ‘and Muslim countries in the past and
present, and the reason for our defeats in almost all such
confrontations is that our Faith is under decline; we have -
lost that religious insight which guides us in all the
changed circumstances and which forewarns-us about our
.duties and responsibilities.

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(7) -. It iS narrated by Hazrat Abdullah that when the
Prophet of Allah (pbuh) entered Makkah on the Day of

Victory, there were three hundred and sixty (360) idols

Prophet: gneae i} : _ 265

around the House of Allah. While atrking the idols with his
stick, he’said: “Truth has (now) arrived, and Falsehood has
perished; Falsehood will neither crop up nor will it return
again. 7 Busha) :

Explanation: Centuries have gone by idols have not been
worshiped in the House of Allah. Only a, Prophet can
foretell about a future event with such certainty. A common
reformer cannot say with certainty what ‘will happen in
future and what will be the attitude of the people with
regard to a sacred place. There are many such predictions
which -prove the truthfulness of Prophet Muhammad
(pbuh). :

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(8) ‘It is narrated by Hazrat Sa‘ad bin a Waaqaas that
the Prophet of Allah (pbuh) said: “People of the bucket will
always remain on Truth. till the Day of Judgement. ‘
[Muslim] _

Explanation: Many shades of meaning have been
‘attributed to-the phrase “people of the bucket.”.Generally, it
means either the Christians or the Arabs who used to
irrigate their fields with the help of leather buckets,
because rivers are not found in Arabia.

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(9) Hazrat Jabir says that he heard the Prophet of ©
Allah (pbuh) saying: “Satan has gotten frustrated that he
will ever be worshipped in the Arabian Peninsula where
regular prayers are held; however, he will set them against
each other.” [Muslim] :

266 . Prophet Speaks - |

Explanation: After the death.of the Prophet of Allah (pbuh),
the Arabs never practised polytheism. However, there
occurred many tumults.and turmoils-and they have fought
each other. This prophesy is also proof of .. his
Prophethood.

EERE

267

BELIEF.IN THE BOOK.
Allah- has revéaled His Books ‘on His* Prophets for -the es
guidance ‘of mankind. Allah's last and final Book is the Holy

~ Quran which was revealed on Allah’s last and final

Prophet, Hazrat Muhammad (pbuh); it is not at all his. work.

It is the duty of the Prophet to convey to the people: the
Book that.has*been revealed-on him like an honest and
trustworthy ‘person; he should not make any additions or
deletions to .it; should explain its meaning. and. purport
according to the God-given insight and intellect; reform the
ideologies and thoughts of the people through his good
teachings- and conduct;- improve their morals and
‘revolutionise their lives; ‘and make them such a group and
community through which good can be established in the
_ world-and evil can be eradicated.’ Ce

Many books, including. 1s Torah, the Gospel, the
Psalms, had been révealed by ‘Allah: But most of -them
have been lost,’and the books that are found today, except
the Holy. Quran, have not been preserved in their original
words and languages. ‘Along .with the words of Allah
human words have also. been incorporated-in these books.
-Also people have included many of their sayings in it and
many of the words of ‘Allah have beer’ changed. Now it is
very.-difficult to differentiate petyeen thie Truth, and the
Untruth i in these books:

‘It is the ‘distinctive particdilarity of the Holy Quran
that it is found in its original language and words which the
last Prophet of Allah (pbuh) had presented before the
world. The language of this Book is a living language and:
even today millions of people speak it. This. book is the
final.and: modern edition of the Divine. Guidance which
contains guidance for the mankind: till the Day of
Judgement. There is no need of another book;. the

~ guidance ‘that is required for leading the life according to

268 ; : qt Prophet Speaks - |

the’ Will of Allah has been fully explained in this book. All
those particularities are found in this Book which were
contained separately in the.previous Books. The Quran
has the status of being the guide of correct ideology and
beliefs, a complete way of life and worthy to be obeyed
Law. Whosoever ignores this: EOPk severs his links with the -
fountain of life. eg

The Religion towards which the Holy Quran invites
human beings is actually their natural religion. Therefore, it
appeals to their intellect and insight in this regard or, in
other words, it appeals to their nature. It informs -them
about the facts that are found in human nature. It-reminds
man of his real nature and its demands. Therefore, it.calls
itself as a reminder and enlightenment: It provides such
strong. foundation for firm belief, knowledge and doctrine

- which cannot be shaken up by doubts and -suspicions.
Therefore,- it: is also known as the Guidance, . the
Exposition; the Truth, and the Proof, and. it is a source of
Bent and light for us.

Iti is through the Revelation and the Holy Quran that
man can have a real life in this. world. It is the source for
our eternal life. It guides us to the Straight Path which
actually is the path of our life. Our spiritual life depends on
the Divine Revelation. Hence, .it is written in the Gospel:
“Man shall not live by bread alone, but by every word that
proceeds out of the -mouth- of God.” (Mathew, 4:4) It is
written inthe Torah: “Man-does not live by bread only, but
by every word_that proceeds out of the mouth of the Lord
that does man live.” (Deuteronomy, 8:3) Jesus Christ used
to pray: “Give us day by day our daily bread.” (Luke, 11:3)

In the Holy Quran too, it'has been stated that
Revelation and Divine Guidance is like “good sustenance”:
“He (Shuaib) said: O my people, see you whether | have a
Clear (Sign) from my Lord, and He has given me
sustenance (pure and) good as for Himself?” (11:88) (Then
how can | follow your desires?) Deprivation of this
sustenance is indeed a great misfortune. -

Prophet Speaks -f a 269
Belief in the Book

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(1) It is datiaied by I Hazrat Abu Hurairah that the
People of the Book used to recite the Torah in Hebrew.and
explain it in Arabic for the Muslims. On this the Prophet of
Allah (pbuh) said: “You neither authenticate the People of

“the Book nor refute them, but say: “We believe in Allah,
and the revelation given to us.” [Bukhari]

Explanation: The entire Verse reads as follows: “You say:

We believe in Allah, and the revelation given to us, and to
Abraham, Ismail, Isaac, Jacob, and the Tribes, and that:
given to Moses and Jesus, and that given to (all) Prophets
from their Lord; we make no difference between one-and
another of them; and: we- ‘bow to Allah (in ‘Islam).” (The
_ Quran, 2:136)

It means. that Books’ from Allah had also been -

revealed on the previous Prophets and that the Muslims
_ believe in all such Books. However, we cannot be. sure
about the- authenticity or otherwise of the things that the
People of the Book present before us in-the name of
Torah; we cannot say how many of them are really the
words of the Torah and how many are the words of the
people interpolated into it. Since’ all the previous Divine

Books (except for the Holy Quran) have been corrupted, it
is prudent to remain silent about the things that the People
of the Book present as Divine Word; neither they should be’
authenticated nor: refuted. However, the things that are —
authenticated by the Quran should be confirmed and -the

things that are refuted by the Quran should be repudiated.

270 % Prophet Speaks - |
Loftiness of the Quran :

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(1) - Hazrat Uthman bin “Affan narrates from the
Prophet of Allah (pbuh) that he said: “The best person

amongst you is that person who learnt’the Quran and
taught it.” [Bukhari]

4 2

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(2) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “Whenever people gather
together in any one of. the Houses of Allah (i.e. in the
~ Mosque) and -recité the Quran, and. study it together
carefully, peace. and tranquillity descends on them, Mercy
of Allah covers them and the Angels surround them, and
Allah makes a mention of them in front of those who are
with Him. The person who is slowed down because of his
deeds cannot be speeded up by his lineage. [Muslim, Abu
Dawood, Tirmizi] k :

Explanation: Peace means, peace and tranquillity of heart.
The recital of the Quran has such_a spiritual effect that it
. creates conviction and peace in. the-heart, removes the
doubts and suspicions, and gives protection from the
intrusion of-Satan. The Quran is such a light that which
illuminates every segment of the heart, eradicates ‘the
anxiety and restlessness from the heart, and strengthens
.and polishes the Faith. Ultimately, man does not hesitate
to lay down his life in the Path of Truth, and he will find
peace and tranquillity only in walking the Path of Truth.

” Prophet-Speaks - me et - om 2

* That is, the thing that is really valued by Allah: is
how far man-adopted and followed the Truth in his life after
recognizing it and how far he fulfilled its demands. The
person, who ignores. fulfilling the practical demands ‘in his
life, will not-be positioned on a lofty position just because

* he was born in a noble-and sacred family. Therefore, man
should. concentrate on. performing ‘good deeds instead of
trusting his lineage. :

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(3) ~—s It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh). said: “Every Prophet. was’
bestowed with certain miracles on the basis of which
_people had faith in them. The miracle that | have been
granted is the ‘Revelation which. Allah has sent down.
towards me, and | hope that my. followers will be more in
‘numbers on the ae of Judgement.” [Bukhari Muslim,
Ahmed]
Explanation: The previous Prophets were > given different
miracles. These .miracles proved that they were the
Prophets and Messengers of that Allah who rules and
governs. the entire Universe. Prophet .Muhammad (pbuh)
was also granted many miracles. But the greatest miracle
is the Quran which-will-survive till the Day of Judgement. ,
The Quran is a miracie i in every aspect including itS topics, ©
its style, its eloquence, etc. The. Quran is sucha miracle
that it will. influence. people till the Day of Judgement. The
followers of the Prophet of Allah (pbuh). will be more than
the followers of the previous EIOerel: :

272 Prophet Speaks - |

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(4) Hazrat Jabir narrates that the Prophet of Allah
(pbuh) used to say after the Tashahhud in the Salat
(Prayer): “The best words are the Words of Allah, and the

best guidance is the Guidance of Muhammad, peace be
upon him.” [Nasai]

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(5) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah said: “The Quran has been sent on five
aspects: lawful, unlawful, Muhkam (fundamental Verses of
well-established meaning), Mutashabeh (allegories: Verses
of not well-established meaning) and Amthal (metaphors).
Hence, consider lawful what is lawful, and consider
unlawful what is declared as unlawful. Act on the
fundamentals and have Faith on the allegories, and derive
lesson from the metaphors.” [Masabeeh, Baihaqi]

Explanation: That is, the Quran contains five kinds of
subjects.

That is, all such Verses whose meaning is quite
clear, and in which all those things have been clearly
mentioned towards which the Quran invites people to
believe. For example, it clearly describes about the
fundamental beliefs, the good and the bad, the Truth and
the Untruth, and everything about the things connected
with different aspects of our social life.

The allegorical Verses are those ‘in which those
things are described which are impossible for us to
understand fully; for example, the entity of Allah, the

Prophet Speaks - | 273

events that will take place in the Hereafter, the details
about the life after death, etc. It was necessary for man to
know ‘to a certain extent about these things, because
without giving a brief description about them, no doctrine or
philosophy of life can be proffered.

Amthal (Metaphors) means thosé metaphors and
stories of previous nations which have been described ‘in
the Holy Quran from which we can derive lessons.

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(6) It is narrated by Hazrat Wathila from the Prophet of

Allah (pbuh) that he said: “| have been given Ai-Sab‘a (the .

Seven), al-Meain (the Hundréds) in place of Psalms, al-

Mathani in place of the Gospel, and the Mufassal (the
* Detailed) are particular to me.” [Ahmed, Al-Kabeer]

Explanation: The first seven Chapters of the Quran are ©
called Sab‘a Tiwal (the Seven Lengthy Ones). The eleven
Chapters after them are called the a/-Meain (the Hundreds)
and the twenty Chapters after them are called the al
Mathani. Thereafter, till the end of the Quran it is-known as

_al-Mufassal. There is difference of opinion about a few
Chapters whether they belong to Tiwai or Meain, and a few ~
other Chapters as to they belong to Mathani or Mufassal. It
means that the Quran is the collection of all the previous
Divine Books, and apart from it the Mufassal is particular to
the Quran; it was not to be found:in n the previous BOOKE:

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274 7 Prophet Speaks - |

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(7) Hazrat Abu Musa Ash‘ari ae that the Prophet
of Allah said: “The similitude ‘of a Muslim who reads the
Quran is that of a-citron fruit; its smell is good so also its -
taste. The similitude of the Muslim ‘who does not read the
Quran is that of date; it does not have any smell but its
taste is sweet. The similitude of the hypocrite who reads
the Quran is that of sweet basil; its smell is good and its
taste is bitter. The similitude of the hypocrite-who does not
read the Quran is that of colocynth which does not have
any good smell and its taste is bitter too.” [Bukhari, Muslim,

- Nasai, Ibn Maaja] :

Explanation: That is, the Muslim who reads, the Quran is
adorned with good characteristics both ‘internally and
externally. The. Muslim who does not read the Quran
outwardly has a defect but internally he cannot be said to
be without any light as he possesses Faith. The hypocrite
who reads the Quran would have a good exterior but his
interior would be in dark. He seems. to be Teading the
Quran, but in the interior hé will have the disease of
hypocrisy. The hypocrite who does Not read the Quran
neither his exterior will be good nor the interior. .

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(8) —_-It is narrated by Hazrat Abdullah bin “Amr bin “Aas
that the Prophet of Allah (pbuh) said: “The man. of the
Quran will be told (on the Day of Judgement): Read and
climb up, and read.(the Quran) in.an ordered and elegant
manner as you used to read in the ordered and elegant
manner in the world, because your rank will be set at the
end of the recital of last Verse.” [Tirmizi, Abu Dawood, Ibn
Maaja] :

Prophet Speaks - i _- 275

Explanation: Man of the Quran-means that person 1-who
reads the Quran and makes it his guide in his life, and tries
to mould his-life according to the teachings of the Quran-:, -

That is, read- the. ‘Quran and your- rank willbe
elevated according .to -its reading. Every: Verse: of the
Quran results in the elevation of man’s rank: If man reads.
the Quran consciously and. with full attention, he: will
achieve a.-lofty position in this world itself as far as his
thoughts and. deeds are concerned. The rank that man
* achieves -morally- and intellectually in this -world gets
manifested in its full form i inthe Mereatter.-- -

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(9): elt is narrated . ‘by Hazrat ° Ibn "Mascod that . the.
: Prophet ‘of Allah: (pbuh) said: “Any person who. reads:one
letter from the Book-of Allah will be rewarded with one
virtue and every virtue will be equivalent to ten virtues. | do
not say that Alif-lam-meem is one letter; rather, alif is one
letter; Jam is one letter, and meem is one letter.”:[Tirmizi]

‘Explanation: That is; reading of every word and every letter

of the Quran is richly rewarded. Allah bestows reward of ~~

ten virtues on every ‘letter. The Quran is such a Book that
man should adore every word of it. It is Allah’s general rule
to grant reward of ten. virtues on the performance of a.
single virtue; it is stated in the: Quran: “He that does good
Shall have ten times as wiih to his credit.” (The aut .
6: neOy 8

276 : ; ao : Prophet Speaks - |
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(10) It is‘narrated:by Hazrat Ibn “Abbas that a person:
said to the Prophet of Allah (pbuh): “O Prophet of Allah,
which deed Allah like the most?” He said: “One who ends
his ‘journey and starts the journey again.” That person

~ asked: “What is the meaning of one who ends the journey
and starts it again?” He said: “It means that person who
begins the Quran from the beginning and after ending it
begins again, and in this manner’ ends it and.begins
again.” [Tirmizi]

Explanation: The Prophet of Allah (pbuh) has regarded
recital of the Quran as a journey. This is such a journey
which does not end. This is such a book that nobody get ~
satiated with it and nor manifestation of its newér and
newer facts and meanings will ever end. This Book always
remains fresh. If the readers of-this Book have intellect and
insight, its bates foading will be a new journey for them. ~ -

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(11) It is narrated by Hazrat Abdullah bin Masood that
the Prophet of Allah (pbuh) said: “This Quran is a Divine
Banquet; hence you should proceed towards this Banquet ~
as far as possible. This Quran is the Rope of Allah and is a
clear Light and Beneficial Cure. It is a protection and

4

Prophet Speaks - | : 277

security for the one who holds it firmly and is a salvation for
the one who follows it; he will not go astray needing
admonition nor deviate requiring straightening. Its wonders

- will never -decrease and nor ‘will it become stale -with
.overabundance of recitation. Allah will grant you ten virtues

for the recitation of its every letter; | do not say that AliF
lam-meem is one letter; rather, alif is one letter, Jam is one
letter, and.meem is one letter.” [Haakim] i

Explanation: It is clear from this Hadeeth that the Quran is
the composition of all the best qualities and attributes. {t
provides us with ideological and spiritual nourishment and
gives us strength to take up practical work. It is the Rope of ,
Allah and a very strong support which never breaks. The
one who follows it will never go astray in his entire life. This
book is such a treasure of knowledge and facts that it
cannot be fully comprehended. The seekers of.the Quran
will always be engaged:in pondering and carrying out
research in it and the Quran will indeed enlighten them .
with newer and newer facts and streams of knowledge: It
will never happen that anyone will-ever say that he has
mastered the Quran. They will always say that whatever
they have achieved is lesser than what they have not yet
achieved. The field is quite wide to carry out research on
the Quran.

The Quran is quite different from other books.
However abundantly this Book is recited and however
more research and investigation is carried out on it, it gives
more enjoyment. Every fresh reading of this Book

‘increases its delight whereas when other books are read

more than once their charm gets decreased.

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(12). It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said about x! a # 3 that it ‘is

: equivalent to one-third of the Quran. [Muslim]

278 : : Prophet:Speaks - |

~ Explanation: In the Quran fundamentally: three-things are

described and the most important of them is the belief. in
_ the Unity of God. The Chapter- al-ikhias: is actually: ‘the
Chapter. of Unity of God. Although. the light of Unity of God
‘is spread all over, the Quran, itis. centralized and focussed
in this Chapter-in such a way that it dazzles-the eyes. -
Therefore, the Prophet pe (pbuh) has declared it to be
one-third of the Quran.-- ~

: In other Sayings of. the Prophet, the greatness of
_other Chapters of the Quran has also been, described,

which shows that every Chapter in itself is important and
great. Apart from the Chapters, the Prophet of Allah (pbuh):

‘has also described the greatness of individual Verses of
‘the Quran, which indicates the greatness of those Verses.

The Chapters whose greatness have been described in
the Sayings of the. Prophet are: Al-Fatiha; al-Baqara; Aale
Imran; Ya Sin; al-Wagiah; al-Mulk; al- Sajada, al-Kahaf: al-
Rahman; al-Aala; al-Zilzal; al-Takathur; al-Kafirun; al-
Ikhlas; al-Falaq; and. al-Naas. The Verses of the Quran
Whose greatness has been: described are: Ayat al-Kursi;

the last Verses of al- Bagara; the last Verses of Aale Imran;

the beginning ten Verses. and. the last ten aia -oF .al-
Kaha... Pea ;

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(13) ‘It.is narrated by tigset Ali: that he has heard the ©
Prophet of Allah (pbuh) saying: “Everything has a beauty
and grace, and the beauty and grace of the Quran is the
Chapter A/-Rahman.’” [Baihaqi]

Explanation: Although: every Chapter of the Quran is
adorned with the euphonic and _ intrinsic beauty, but’
Chapter A/-. Rahman i is such a Chapter that has a manifest
beauty’ and grace which even a non-Arabic speaking
person can feel.

prophets : ae 279

(14) It is narrated by Hazrat rian’ bin Khattab that Aa
‘Prophet of Allah (pbuh) said: .“Allah exalts some> nations
through this Book and humiliates through it some sete S..
[Muslim]

_ Explanation: That is, “Allah grants loftiness and honour and
‘even political power. in. this world, and also success and
salvation in the Hereafter to those who read the Quran and
act upon it and consider it to be a guide in their life. On the
contrary, those who.do not consider the Quran. as a Book
of Allah and a Guide will be thrown into ignominy. ~

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(15) ‘It is-narrated by Hazrat Abdullah bin “Amr that the ~

_- Prophet of Allah (pbuh):said: “Any who has read.the Quran
has embraced ‘the. Prophethood, the only ‘difference: being
that no Revelation is sent to“hini. It is not befitting for the

- man of the -Quran to get angry with ‘the one who is angry,
and quarrel with the one who quarrels, when the Word of
Allah is in his bosom.” [Haakim]

Explanation: The, Holy Quran is the greatest gift and the
gist of the Prophethood. Man of the Quran should honour it
and try to build up his character and conduct = the panes
level possible. : ; ee

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280 : Prophet Speaks - |

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. (16)° itis narrated by Hazrat Abdur Rahman bin “Auf that
the. Prophet of Allah (pbuh) said: “On the Day of
Judgement, three things will be under the Throne of Allah:
the Quran which will quarrel with the servants (of Altah); it
has an exterior and an interior; trust and kinship; this
(kinship) will pronounce: Listen, whosoever joins me, Allah
will unite him with His Mercy, and whosoever disjoins me,
Allah will disjoins him.” [Sharah al- -Sunnah] _

Explanation: It means that issues relating to the Quran, the
Trust and the Kinship will be particularly presented before
Allah on the Day of Judgement and He will adjudicate
about them. These things have fundamental importance in
man’s life. The Quran guides man in his life, and trust and.
showing mercy towards kindred are the essence of religion
and ethics. Hence, to succeed on the Day of Judgement, it
is necessary for man to recognise the rights of these three
things and try to discharge them as far as possible.

That is, the Quran will be presented as an
argument and proof before the people. Those who had
followed the Quran in their lives will be successful on that
Day. But those who had disobeyed the Quran and had
followed their own lusts and desires will have to face dire
consequences. °

In the "Gurah such ordinances, rules and
regulations have been mentioned whose meanings are
very clear and obvious; it is the exterior of the Quran. The
interior of the Quran are those intrinsic and mystical facts
which have been pointed out in it, whose meanings can be
grasped by man to the extent of his knowledge and
intellect and for which deep reflection and purification of
soul will be required.

: ‘It'means that whosoever had fulfilled my rights ‘will
be, on this Day, bestowed with the Mercy of Allah, and
whosoever had destroyed my rights will face Allah’s Wrath.

Prophet Speaks - | : - 284

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(17) . It is narrated by Hazrat Ibn “Abbas that the Prophet
“of Allah (pbuh) said: “Any person who says something in
respect of (the exegesis of) the Quran without any ©
knowledge’ makes his abode in the Hell.” [Tirmizi, Nasai,
Ahmed] :

Explanation: The correct exegesis of the Quran is that.
which is based on true knowledge. Those who explain the
‘meaning of the Quran in a whimsical manner instead of
true knowledge do great injustice to the Quran; their abode
can be no other -place than the Hell. There is nothing

_ wrong to ponder over the Quran. The Quran itself has

. invited people to ponder over it. Hence, it is stated in the
Quran-at one place: “Do they not then earnestly seek to
understand the Quran, or are their hearts locked up by
them?” (47:24) The thing that has been prohibited is that
we should not adopt that attitude towards the Quran where
.instead of following the Quran we try to make the Quran
follow our own personal thoughts and inclinations. The
meaning and interpretation of any of the Verse of the
Quran should be supported by its context and. syntactical
order of.the words. For this purpose, it is essential to have
a complete knowledge of Arabic language and literature
and a deep religious insight. Those persons who do not
possess adequate knowledge of Arabic. language and
literature and do not fear Allah and lack a sense of
responsibility would certainly do injustice to the Quran
when they try to explain or interpret it. The interpretation of
the Quranic Verses should be made on the basis of.correct
and true knowledge and religious insight. Interpreting the
Quran on the basis of conjecture is a very irresponsible act
and results in dire consequences. In one of the Sayings,
the Prophet .of Allah (pbuh) has said: “Any person who
interprets the Quran on the basis of his pérsonal opinion,
and even if it were to be correct, he would have committed
a sin.” (Abu Dawood, Tirmizi) :

282 : : Prophet Speaks - |

Recitation of the Quran. .

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(1) It is narrated by Hazrat Ibn Umar that the Prophet ~
of Allah (pbuh) said: “These héarts too rust as iron rusts
when it gets wet with water.” It was asked: “O Prophet of
Allah, which is the thing that ‘polishes it?” He :said:
“Frequently remembering death and recitation of the
Quran.” [Baihaqi] -

Explanation: Remembrance of death frees man from the
servitude of selfish desires and the recitation of the Quran
gives the real knowledge about the righteous way of life to
be adopted in this world. These two things are required in
order to purify the hearts. As long as man does not control
his ‘selfish desires, he cannot purity his heart fom
negligence and malice. -

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(2)- _ It is narrated by Hazrat Bara ‘bin ‘Aazib .that the
Prophet of Allah (pbuh) said: “Adorn the Quran with your
voices.’ " [Abu Dawood, Nasai, Ibn Maaja] _ ve

Explanation: That i is, recite the Quran i in a melodious voice
and do not recite it in a grating voice. While the Quran i isa
great Book as far as its knowledge and facts of. life are
concerned, it is a book of great euphony too whose words
are pleasing to the ears. In another Saying, the Prophet of
Allah (pbuh) said: “Allah does not listen to any other thing
so attentively than.the melodious recitation of the Quran by
the Prophet.” (Bukhari, Muslim, Abu Dawood, Nasai) In yet
another Saying, the Prophet of Allah (pbuh) said: “He who
does not recite the Quran melédiously is not one of us.”
(Bukhari) These Sayings clearly indicate that the Quran

Prophet Speaks - | 283

should be recited in a sweet and beautiful voice as far as
possible. Also it should be recited with a passionate heart
and full understanding of its meaning.

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(3) It is narrated by Hazrat Taoos mursalan that the
Prophet of Allah (pbuh) was asked: “Which person is more
melodious while reciting the Quran?” He said: “That person
when you listen to his recitation you feel that he fears Allah

the most.” Hazrat Taoos said: “Such were the Talq (the
eloquent reciters).” [Darmi]

Explanation: Mursal is that incompletely transmitted Saying
of the Prophet which rests on a chain of authorities that
goes no further than the second generation after the
Prophet. [Translator] :

Actually the recitation becomes melodious when it
includes the heartfelt emotions. Such voice directly affects
the hearts of the listeners. The most important element in
the emotions of the heart is the fear and love of Allah,
because it is the actual spirit of servitude of Allah.

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(4) It is narrated by Hazrat Abu Musa Ash‘ari that the
Prophet of Allah told him: “You have been bestowed with
the Psalm from the Psalms of the progeny of David
(Dawood).” [Bukhari, Muslim]

Explanation: Hazrat Abu Musa Ash‘ari was extraordinarily
melodious. Once while he was reciting the Quran, the
Prophet of Allah (pbuh) happened to pass by. When the
Prophet listened to his recitation, he stopped and listened
to the recitation for a long time. When Hazrat Abu Musa

284 Prophet Speaks - |

completed his recitation, the Prophet of Allah (pbuh) told
him what has been mentioned in the above Saying. He has
compared the melodious voice of Hazrat Abu Musa with
that of the Psalms of Hazrat David (pbuh). Hazrat David
was also very melodious and the Saying of the Prophet
means that Hazrat Abu Musa has been bestowed with a
part of the melodious voice of Hazrat David.

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(5) It is narrated by Hazrat Ibn “Abbas that the Prophet
of Allah (pbuh) said: “Any who does not have anything

inside him from the Quran is like a deserted house.”
[Tirmizi, Darmi, Haakim]

Explanation: It is understood from this Saying that the
Quran flourishes the heart. No other book can take the
place of the Quran. The Quran gives us knowledge about
our true nature and informs us about those aesthetics
without which our life will remain insipid.

The Quran is not only an adornment of our hearts
but also an ornamentation of our homes. Hence, in one of
the Sayings, the Prophet of Allah said: “Do not convert
your homes into graveyards. Indeed the Satan runs away
from the home where the Chapter al-Baqara is read.”
(Muslim, Nasai, Tirmizi, Abu Dawood, Ahmed). It is
understood from this Saying that the house in which the
Quran is not read is like a graveyard. There is no real life in
it. Satan too wants people to get divested of good and real
life both in this world and the Hereafter. However, Satan’s
trickery and deception do not work on the people in whose
homes the Quran is read. The Chapter of al-Baqara is the
longest Chapter of the Quran and contains all those things
which can protect man from Satan’s trickery and
deception. Therefore, it is particularly mentioned in this
Saying.

Prophet Speaks - ! * ; ‘285

There is a deep relationship between the recital of
the Quran and the Salat (prayer). Therefore, like the recital
of the Quran, it has been ordained in ‘the Sayings of the
Prophet to adorn the homes with prayers too. It has been
reported by Hazrat Abdullah bin “Umar that the Prophet of
Allah (pbuh) said: “Perform a portion of your prayers at
home and do not make it a graveyard,” (Musnad Ahmed).
’ It is reported by Hazrat Zaid bin Thabit that the Prophet of
Allah (pbuh) said: “A man’s prayer at home is loftier than
praying at my Mosque, except the mandatory prayer.” (Abu
Dawood) Performing prayers at home means that the
prayer has become an essential part .of man’s life, and is
not just an adjunct. :

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(6) It is narrated by nal Sa‘d bin ate that the

_ Prophet of Allah (pbuh). said: “Any person who reads the
Quran and then forgets it, will meet Allah on the Day of

Judgement but with a’severed hand.” [Abu Dawood]

Explanation: Man causes loss to his self and personality
by beng forgetful and unmindful of the Quran.

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(7) * It is narrated by Hazrat Jundub bin Abdullah that
the Prophet of Allah (pbuh) said: “Read the Quran as long
as the inclination for it remains and when — become
weary, “put it aside.” [Bukhari, Muslim]

Explanation: That is, the Quran should be read with ‘full
attention and inclination- of heart and mind. When one
becomes weary of it, he should stop reading it.

286 : ‘ Prophet Speaks - |

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(8) _-It is narrated by Hazrat Abu Sayeed Khudri that the
Prophet of Allah (pbuh) said: “The Magnificent Almighty.
Lord says: “To the pérson who is kept away from asking
Me or remembering Me because ‘of he being busy with the
Quran, | shall give him more-than those who ask Me, and
the loftiness of the Word of Allah compared to all other ..

. words is like Allah's loftiness over His eines ” [Tirmizi,
Darmi, Baihaqi)

Explanation: -If.any person has such an attachment to the
Quran that he spends most of his time in reading and
pondering over it and has very little time for remembrance ;
of Allah and supplicating-Him, he should.not think that he
is under, loss. Rather, such a person is bestowed more
than” the ones .who spend most of their time in
remembrance of Allah and supplicating Him. .

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(9) It is narrated by Hazrat ‘Ubaida Mulaiki that. the
Prophet of Allah (pbuh) said: “O people.of.the Quran, do
not make a pillow of the Quran. Read the Quran during the
hours of day and night as it is ought to be read; propagate
it; recite it melodiously; ponder over its contents, perhaps
you might achieve success and salvation. Do not be in a
hurry to acquire its reward, because its reward is assured. i
[Baihaqi] :

Prophet Speaks - ro 287

Explanation: Do not be unmindful of the ‘Quran: Ty to
know its rights and discharge them.

That is, ‘take. part in the pepagaiion of the Quran
and its teachings baba ae and delivering locales on
its SRdes. fs a

That- ‘is, ponder.over the topics described. in the
Quran, . because :without pondering over’ it, one” carinot
reach the depth of its meaning. To fully bénefit from the
. teachings ‘of the: Quran, it’is.essential to ponder over it.

Without paying our full attention to it, we e cannot reach the
lofty ais of the abs :

That is, by adopting ‘this attitude it can be hoped

that one can achieve. success and salvation in this world
and in the Hereafter.

Acting According to the Quran ae

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(1)°’ It is narrated tyr Hazrat Ziyad bin Labeed that the
Prophet of Allah (pbuh) once described about a (dreadful)
thing and said that this will occur at the timé when the
(religious) knowledge will disappear. | asked: “O Prophet of
Allah, how will bé the knowledge disappear when we are
reading the Quran and teaching it to our children and our
‘children will teach it to their children?” He said: “May your
mother bereave you, O Ziyad, | thought you to be the most
knowledgeable person of Madinah; do these Jews and the

288 Prophet Speaks - |

Christians not read the Torah and the Gospel? But they do
not act on any of the things contained in them.” [Ibn Maaja]

Explanation: That is, when it is noticed that people are not
acting according to the knowledge, it should be understood
that the knowledge has disappeared. When one does not
take benefit out of the knowledge, there is no use of it
being found in the pages of the book. If we act according
to the Quran, then we can achieve success and salvation:
in this world-and in the Hereafter, and the Quran will be a
surety of our. success. However, if we lead our life
unmindful of: the teachings of the Quran, this very Quran
will be a proof against us and we will not be able to present
any excuse for our inaction before Allah on the Day of
Judgement. Hence, in one of the Sayings, the Prophet of
Allah (pbuh) has said: “The Quran will be a proof in your
favour or against you.” (Muslim, Tirmizi, lbn Maaja, Ahmed,
Darmi) ‘

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(2) It is narrated by Hazrat Suhaib that the Prophet of
Allah (pbuh) said: “That: person has no faith in the Quran

who makes the things lawful which have been declared
unlawful by it.” [Tirmizi] -

Explanation: If there is no change in the mindset, character.
and conduct of a person even after reading the Quran and
he continues to do what the Quran prohibits, it is evident
that.he does not believe in the Quran. Belief in the Quran
means that one should accept it as his guide and desist
from all ies things which the Quran prohibits.

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Prophet Speaks - 1 289 |
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(3) ~ Hazrat Abu Sayeed Khudri says that he had heard
the Prophet of Allah (pbuh) saying: “There will emerge
some people in this Brotherhood, compared to whose
prayers you will consider your prayers to be lowly. They
will read the Quran but it will not go beyond their throats or
larynxes. They will exit the Religion (of Islam) as an arrow
exits from the prey; and the shooter checks at the wood,

the iron, the feathers and the hinder part of his arrow if
there is any stain of blood on it.”. [Bokhen Musing) :

Explanation: It means that as an arrow exits from the p prey
in such a manner that the shooter cannot find any sign of
blood on it, similarly these people-will exit from the Religion
of Islam and it will not have any bearing in their lives. They
will read the Quran, but it will not have any effect on their
hearts, although their prayers seem to be so wnclerour
that people would be envious of them. :

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(4) It is narrated by Hazrat Buraida- that the Prophet of

Allah (pbuh) said: “Any person who reads the Quran and

eats from the people through it, will arrive on the Day of

Judgement in such a fashion that his face will have just
bones and there will not be any flesh over it.” [Baihaqi}

Explanation: That is, makes the Quran a source .of
acquiring worldly things.

Allah takes away the honour, dignity and the-luster

‘of the face of that person who shows disrespect to the
Quran and uses it for lowly objectives. His ignominy will be
fully manifested in the Hereafter, although this will also be

290 ; : , Prophet Speaks - |

evident -in this worl to the people possessing felgions
insight. :

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(5)- - It is narrated by Hazrat Ibn “Umar that the Prophet
of Allah (pbuh) said: “Only two persons can be regarded

_ with envy: One, that person: who has been bestowed with

- (the knowledge of) the Quran by Allah and he establishes .

_ it in all the hours of night and day, and the second is that
person who has been bestowed with wealth by Allah and
he spends it in the Cause of Allah in all the hours of night
and day.” [Bukhari, Muslim, Tirmizi, Ibn Maaja, Ahmed,
Darmil]

Explanation: That is, he is-always engaged in discharging

. the rights of the Quran; he reads it during his prayers, acts
upon its teachings, propagates its message to others and
strives and struggles to implement it. Apart from reading ~
the Quran; it is also necessary to propagate it to others.
Hence, it is said in‘oné of the Sayings: “Try to propagate to
others from me even if it is only one Verse.” (Bukhari,
Tirmizi, Anmed, Darmi).

291

BELIEF IN THE HEREAFTER

Hereafter means that.life which is granted to human beings
after death. Almighty Allah will destroy the present setup of -
- the world and will create a new stable and better world in
its place. The human beings -will be resurrected and an
account of their deeds will be taken and Ajllah will decide
their fate according to their deeds.. Belief in the Hereafter
provides satisfactory answers to all those questions which
rise in man’s mind.

Only a few people ponder about the nature of the
world, who created it, what is life, how the life started, and
what is the objective of man’s life. Only those people .
ponder over these questions who have a deep insight.
However, the incident of death startles every person, both
high and low, and everyone is forced to think what will
happen after death. Everyone wants to know what lies
‘beyond death, where does man goes after death, is there
a life after, death or he becomes dust after death? The
human intellect ‘has given different answers -to all these
questions. But it is a fact that the answers that Islam has
given to these questions in the form of belief in the
Hereafter are the most satisfactory. It is also proved by the
Signs .of Allah that are. found all over the universe.
Moreover, all the Prophets of Allah have preached this
belief.

It is man’s natural desire to have such a life which
is eternal and in which he should have ail the comforts and
luxuries of life and that he should not have to face any
difficulties whatsoever. He dreams of a spring that does
not decay. But man’s these desires do not get fulfilled in
this world. No person has eternal life here, nor is there any
possibility to have an eternal life in the present setup of the
universe. Further, in this. worldly, life man -has to face
difficulties along with. comforts, health along with disease,

292 : Prophet Speaks - I

and old age with youth. Nothing is permanent here. All of
man’s desires can be Sultiled only in a life after death.

Ponder over: it _from another angle. In this world,
there are many people who deal with others with justice
_ and fair play. But such people are also found who oppress
and tyrannize people. Sometimes we see such people
leading a most comfortable life in this world and the
_ tighteous people leading a miserable life. Justice demands
that the oppressors are punished and the righteous
rewarded. This demand of justice can be fulfilled only in
the Hereafter where every person will be fully rewarded or
punished according to his-deeds.

_ Man also wants to see with his own eyes the

mysteries and other facts of life which are hidden from him.

- He will be able to see these mysteries and hidden facts in
the ahaa

It is fiat a difficult task for Allah, Who has created
this magnificent universe, to destroy it and recreate it again
and also’ resurrect the human beings after their death. The.
Mercy and Justice of Allah on the basis of which the entire
universe is being run, also demands that He should create
another world and then bestow a fresh lease of life to the-
human beings. Therefore, Allah will certainly create
another world after destroying the present world and
resurrect the human beings after their death and will
‘decide their fate according to their deeds. The righteous
will be admitted into the Paradise to taste the comforts and
luxuries which man cannot.even imagine, and the
unrighteous will be thrown into the Hell, where they will
have to face terrible and horrible punishments.

The belief in the Hereafter is not just a
philosophical issue. It has a deep relationship with man’s
-morality and practical life. The belief in the Hereafter
essentially makes man to firmly believe that he is
‘answerable before Allah for all his deeds: He will live in this.
world with the understanding that one’day he will have to
give an account of all his deeds before Allah, and that his

Prophet Speaks - | 293

success or failure in the Hereafter depends on his deeds.
~ “The person who believes in the Hereafter will never ignore
justice and truth even at the cost of incurring any losses,
because he knows that the real gain or loss is the gain or
loss in the Hereafter. He will prefer the Hereafter over the
worldly life, because he knows that the worldly life is
probationary and the life in the Hereafter is better and
permanent. He considers it foolishness to destroy. the
Hereafter for the worldly gains and comforts. As against
this, the person who does not believe in the Hereafter and
does not care for the gain or loss in the Hereafter will
always give preference to worldly gains and comforts. He
will desist from putting his hand into the fire because he
knows that the fire will burn his hand, but will not desist
from falsehood, oppression, corruption, backbiting, deceit,
breach of trust, promiscuity and such other evil acts
because their consequences do not immediately manifest
in this world.

Belief in the Hereafter

Bae yobs YB al pts J dB ale ef of ide de (\)
Laine tal 5 ln Say YF Sada Sh Sab ds
abd 5 cpt Gay ck, 05) 5 oll Gob 5 Gall ini -
(e,i) , 3 ; yall
(1) It is narrated by Hazrat Ali that the Prophet of Allah
(pbuh) said: “No human being can be regarded as a
Believer until he does not bear witness to four things: that
there is no god but Allah; that | am Muhammad, the
Prophet of Allah who has been sent with the Truth;

believes in the death and resurrection after death; and
believes in fate.” [Tirmizi]

Explanation: That is, as it is necessary to believe in the
Unity of God and the Prophethood to be a Believer, so also
it is essential to believe in the life after death, that he will
be resurrected after death, that he will have to account for

294°. ‘Prophet Speaks -!

his deeds and that he will ‘be admitted to the. Paradise or
the:Hell | according to his deeds. °

World of Interval faeces

31 Sas &) Bal Opts dla gl Fat zh all ade 82 (0)
cod Aaa dal bo SE bt ipdalls apathy, Sands ais Jabs Gb)5 Sle
Va lass SN Ual fod tH yal ba 388 3 alist! Jal
(sine wee) = -auall 55 wtih AlN Stagg do cotiads
(1) It is narrated by Hazrat Abdullah bin “Umar that the.
Prophet of Allah (pbuh) said: “When any one of you dies,
his ' place of residence is presented before him every
morning and every evening. If he is of the People of
Paradise, from the People of Paradise, and if he is of the
People of Hell, from.the People of Hell, and he will be told
that this is your destination, till the Day of Judgement when

Allah will resurrect you and send you there.” [Bukhari,
Muslim] ;

Explanation: This Saying tells us that man does not
‘completely perish after death; rather, his soul remains with
all his personal particularities. He will be shown his real
place of residence. You just cannot imagine the extent of
happiness and pleasure that the People of Paradise will
feel seeing their place of residence in the. Paradise.
‘Similarly, we cannot imagine the despair and sorrow that -
the People of Hell will feel when they see their abode in
the Hell. The Holy Quran also supports. this Saying. See
Verses 66-67 of Chapter 36. It is mentioned in Chapter 40
about the followers of the Pharaoh thus: “Then Allah saved
him from (every) ill that they plotted (against him), but the
brunt of the Penalty encompassed on all sides the People
of Pharaoh. In front of ‘the Fire will-they be brought,
“ morning ‘and evening; and (the Sentence will.be) on the
Day that Judgement will be established: ‘Cast the People
of Pharaoh into the severest Penalty!” (36:45-46) It is
understood from the above that man does not pete fully

Prophet Speaks - I es “+295 ¢

after his -death. Only his” ‘body is taken away. His
personality remains and he feels the pleasures of comforts,
and: miseries of punishments.

sa

i doi JE B poll g2 5A of 5M)

5 ylat ab ghhs V5 p38 He off g US5II Belk
me bi eS Ma US SL J EK dyke ses
HLS ABSzad alt wie Ge cdall Gale alts B54 NYS)
28 g5a18 Ab oof ST ws pati Ue Opis sadn uh a

43 ya ream
cd shaiss aad ona 4558 SP gpat ote ain Sts be shi!
i a ih J i 4 OUate aia as Ud

i bpd) USSN Sale 5) cdas-ain ald gi dad tat sila 5 Se
yu gat 8 O5hib 2S gua eee 4 1635 oid
1d agate Sins ya C5h58s Goll Leet U545 USS! Ia

=i 3 ae

plese tail) shia ca i 4558 I OH 584 ad (Sie ai Ca

dile 5 CdS & Shy Je adie a ieee
(alec) (dts alli <b 3) dad aile 5 da
(2) ‘It is. narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “When the deceased reaches
his grave, (if-he is righteous) he will sit in the grave without
any fear and consternation. Then he will be asked: “In
which (religion) you were?” He will say: “I was in Islam.”
Then he will be asked: “Who is this man?” He will say: “He
is Muhammad, the Prophet of Allah, who came to us with
clear.signs from Allah, and we believed in him:” He will .

then be asked: “Have you-seen Allah?” He will say: “It is
impossible for any one of us to see Allah (in this world).”

296 - Prophet Speaks - |

Then a window towards the Hell will be opened for him. He
will see that some of its portions are devouring some of its
other portions. He will be told: “Look at the thing from
which you have been saved.” Then a window towards the
Paradise will be opened for him. He will see its splendour
and beauty and everything in it. He will be told: “This is
your place of residence. You remained firm in your belief,
you died on it and in Sha Allah (God Willing) you will be
resurrected on it.

When an evil man sits-in his grave, he will be in a
State of fear and consternation. He will be asked: “In which
(religion) you were?” He will say: “I do not know.” Then he
“ will be asked: “Who is this man?” He will say: “| heard
people uttering a saying | uttered the same.” Then a
window towards the Paradise will be opened for him. He
will see its splendour and beauty and everything in it. He
will be told: “Look at the thing that Allah has diverted from
you.” Then a window towards the Hell will be opened for”
him. He will see that-some of its portions are devouring
‘some of its other portions. He will be told: “This is your
place of residence. You were in doubt, you died on it and
In Sha Allah (God Willing) you will be resurrected on it.”
[Ibn Maaja] -

Explanation: After the death, man’s soul will be either in
comfort or discomfort. Man’s soul does not perish after
getting separated from its body, but remains intact with all
its personality; which has been built on the basis of
ideologies and performance of deeds in the world. It is,
difficult for us to understand the state in which the soul
remains after death. and the circumstances it has to face
there. The world in which a soul has to remain after death
till the Day ‘of Judgement is called the World of Interval -
(Barzakh). The comfort or discomfort of the grave means
the comfort or discomfort of the World of Interval. Whether
the dead body was buried or burnt down or thrown into a
river, if the deceased is liable for punishment, he will be
punished and if he is liable for Allah's Mercy, his soul will
be given all those comforts which are hard for us to even
imagine. The soul directly feels the comfort or discomfort of

Prophet Speaks - I 297

the World of Interval, whereas in the world the body is also
involved. The nature of the World of Interval-can be
understood by the pleasure .or displeasure felt during .a
dream. If the dreamer does not wake up after the dream,
he considers .it to be a reality. The Quran and the
Traditions of the Prophet have explained the events of the
World of Interval with those examples with which we are
familiar in this world.

‘iis gah aah asst og J & oil 02 5 Be 2 5")
oe. dilie Giaki Gules 7 i yi be Pe

— (ele Re) ;

(3) It is narrated by Hazrat Jabir that the Prophet of
Allah (pbuh) said: “When the deceased is laid down in the
grave, the scene of sunset will be presented before. him.

He sits up rubbing his eupe'e and eeye let me offer prayers.”
[Ibn Maaja] :

Explanation: Waking-up or faking in the grave or the World
of Interval does not relate-to man’s body but to his soul. In
this Saying, the state of.a Believer-has been described
who was always concerned with. prayers. in: the world.
When the angels visit such a person, he feels that it is
sunset and that he has not yet performed the Asr (late-
afternoon) prayer and. he will sea worried about it.

Sell send 6) 8 abt Ats Jb 06 55d of be 5 (")
» Shas Seely ia Gplgdad clingy ayia aed ASaLs Lal
Peis Glad 2 oy § oleh 3 di al cs ) Se
4 pili GS Uaai pHaas abled 47 bs Sali aby abs
Ga Sele ial gigi oda cabl te Gshgiad clad igil

asus! do 4 B38 Sat ails abl! clasl a Gall Lost
EO dad (Ste BSG dad (ite aigilaad ale AA) eel

298 'Proptiet Speaks “I
Le Sule 18 2G GG 1518 LAN ab G2 C

435 jad (51 535 S15 aiglgll a 5

Cubs 13h" Pe
Sile bjkus theta 331 ng qin lial §5%6
wen cls 4p G3 Go ale oy oH® ga al olde J

(is) -yESH elasl a agi 2s fall oda GE be G5h5’38

(4) It is narrated by Hazrat Abu Huraira that the
Prophet of Allah (pbuh) said: “When the time of death
nears fora Believer, the angels of mercy arrive with a
white silky piece of cloth and say: “Come out in the state

that you are well pleased with Him (i.e. Allah) and He is -

well pleased with you, and towards Allah’s Mercy, aromatic
plants, and the Lord Who is-not infuriated.” Then he
emerges like the fragrance of best musk till he is taken to
the doors of the heavens from hand to hand. (The angels
of the heavens) will say: “What a pleasant fragrance that
has come to you from the earth!” Then they will take him to _
the souls of the Believers who will be delighted to meet him
more than the delight you feel meeting a disappeared
person when he -comes ‘back to you. Then they will ask
"him: “How is so-and-so and how is so-and-so?” They (Le.
- some of them) will say: “Leave him alone, -he was under
the affliction of the world (let him rest now).” Then he will
say: “So-and-so-had died, has he not come to you?” They
will say: “He has been taken away tomas his home in the
bottomless Pit (Hell).”

When the time of death nears for the Unbeliever,
the angels of torment arrive with a sacking. They will tell
him: “Come out in the state that you are displeased with
Him (i.e. Allah) and He is displeased with you, and towards
Allah’s punishment.” Then he emerges like the stinking
smell of a rotten dead body until he is brought to the door
of the earth; they will say what a stinking smell; then he is
joined with the souls of the Unbelievers.” [Nasai]

Explanation: It is understood from this Saying that the
World of Interval is quite a different world and we cannot

- Prophet Speaks - 1 ; 299

correctly guess its setup and the organizational structure.
As far as we can gather from the Sayings of the Prophet, it
is a vast world and that the’souls already stationed there
meet the new arrivals and enquire about the happenings in
the world. This shows that some sort of their relationship
with the world still remains. It is also understood from this
Saying that in the World of Interval the quarters of the
righteous will be separate from that of the unrighteous, and
that the righteous will be placed in lofty positions and the
unrighteous will be thrown into lowly pits.

_Signs of the Day of Judgement

Aelials UI dda QB al O52; dS ds Sal Ye (1)
(olin 9 shee) GSS
(1) It is narrated by Hazrat Anas that the Prophet of
Allah (pbuh) said:. “My Prophethood and that hour (of

Judgement) are like these two fingers.” [Bukhari, Muslim]

Explanation: The Prophet of Allah (pbuh) had said this by
showing his two fingers. He meant that as the two fingers
are close to each other and there is nothing in between
them, so also there is no impediment between his
Prophethood and the Day of Judgement.

x tog Sp ae ep alts Lote wie ees
Y BS AcLiI A585 FB all O52 dU dG Sail Ge 3 (1)
gol de Seles A525 Y asta, Gog abl abl Gas g dle
(eLaes) ; Abii alii 53s
(2) It is narrated by Hazrat Anas that the Prophet of
Allah (pbuh) said: “The Day of Judgement will not be set
up until there is none to say Allah, Allah on the earth.” In
another narration, it is said: “The Day of Judgement will not
be set on a person who says Allah, Allah.” [Muslim]

Explanation: That is, until there are people on the earth
who utter the name of Allah, this earth and this universe

300 Prophet Speaks - |

will remain intact and that the Day of Judgement will not be
set. But when there remains none on the earth to utter the .
name of Allah, this world will be demolished. How strange
it is that generally those people are oppressed in this world
because of whose utterance and remembrance of the
name of Allah this earth and this universe survive.

Ri YB allt Us.t5 UE JUS Spates of alll ie Ge 5 (1)

(ales) - Slade de Mi Aelia
(3) It is narrated by Hazrat Abdullah bin Masood that
the Prophet of Allah (pbuh) said: The Day of Judgement.
will be set only on the most wicked of the people.” [Muslim]

Explanation: That is, when the Day of Judgement is set,
only the most wicked and ungodly people will remain on
the earth. : :

478 SC sted. ate ty ope as Sys Gp eae
2 bbl bye Gt 5as SB alll 525 Goats US Gail Se 9 (F)
pg RE eo aay ee: byes Bi Beas et ot Pe ee tea

| Se ASS 5 GN ASS 5 Dazed ARS 5 pledl gayi ST aeLin
Stal baad) O38 Jo eal AS 5 Ulep! dai 5 add),
(aeat lid dele oul aged plane ole) dell all
(4) __ It is narrated by Hazrat Anas that | have heard the
Prophet of Allah (pbuh) saying: “The signs of the coming of
the Day of Judgement are: Knowledge will be taken away;
there will be increase in the ignorance; increase in
fornication; increase in alcoholism; the number of men will
be less and the number of women will be more so much so
that for every fifty women there will be one (male) .
custodian.” [Bukhari, Muslim, Tirmizi, Ibn Maaja, Nasai,
Ahmed] Fak? ; :

Explanation: Knowledge means the Islamic religious
knowledge, which only a few persons will possess. People
will give up acting upon the religious knowledge. Instead of
obeying Allah’s ordinances, people will obey their selfish
desires; ignorance will be common. The knowledge which

. Prophet Speaks - | : 301
diverts man from Allah is not the real knowledge but is
ignorance, whether it is called philosophy, psychology,
ethics, etc’ An increase in these branches of knowledge.
does: not-mean that knowledge exists. Knowledge is only
that knowledge through which we can gain cognizance of _
Allah, know His Will and can-obey am) in all soament= of ©
our life. ~ “

gabel ap 3 Aint a fgitl lath Jl 3 bss of oe 5
ae AeLés! Ga uM cade 2 (31 J shell 2 lea
BiG aul 42 dl ji ang 1S ats stil cass
(gs) , ae ab

(5) It is narrated by “Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) was talking when an Arab came
and asked: “When will be the Day of Judgement.” He said:
“When trust is lost, wait for the Day of Judgement.” He (the ~
Arab) said: “How will it be lost?” He said: “When power and
authority is handed over to the incapable persons, wait for
the Day of Judgement. ” [Bukhari] :

Explanation: That is, when the power and authority are in
the hands of incapable and ungodly people know that the
Day of Judgement is not far away. In some of the Sayings,
it has been stated that very close to the Day of Judgement,
there will be dominance of ignorance and every kind of
disorder will rise their heads, and man will.be unmindful of
his responsibilities. Hence, in one of the Sayings the
Prophet of Allah (pbuh) has said: “Time will pass very
quickly; there will be-decrease in righteous deeds; avarice
and niggardness will have an upper hand; and there will be
increase in tumult and disorder.” (Bukhari, Muslim). In
another Saying, the Prophet of Allah (pbuh) has said: “The
Day of Judgement will not be established until you do not
kill your Imam (Caliph or Sultan) and do not fight each
other with your swords, and the wicked amongst you will
not inherit your world.” (Tirmizi) _

302 : prophet Speaks - |
ai a5 ¥ 285 al U5; Je. DG ass be 5:(8)
(easel Sa ctipe asad) 65) 35 ASI ANY oll Sel G8

. (6) - Itis yard By Hazrat Huzaifa that the Prophet of |

Allah (pbuh) said: “The. Day: of Judgement will-not be
established: till the-time’ when that person would not
become the luckiest who is the most foolish .and
ignominious and a son of the most foolish ane the
ianominiots? *[Tiernizi ‘Baihagi]

Expishadion: That is, those who: are the most foolish and -
wiied will pee wealth and power.

delta 4585 9 @ al Jyt5 gl J bya ol ce 5
xi MB alle § eee

(qne) HLGST § E558 Gall Gash SA GS 5 abe [eles 1s

(7) - It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “The Day of Judgement will
hot be established till there is such an increase in the
wealth that a person will go out with his Zakat and will not
find any person who will’ accept it. And the Day of
Judgement will not be set until the (desert) Arab land will
not turn into green fields and canals.” [Muslim] ;

: Explanation: It is understood from this Saying that closer

to the Day of Judgement the world would be bereft of
morality and religiosity, but material progress would be at
its peak. The discovery of oil and underground water
resources in Arabia has made it possible to turn its deserts
into green pastures and meadows and the canals to flow in
future. Making use of science and technology, the desert
and arid land can be made- fit for eumtivation and canals can

be dug. :

Prophet Speaks -| I ioe : “303

6 Bley 38 PAE} Aasle je 5250)
I usass Sand a ke oa sictal 2s Gi. B

Oe Pi crapae e{- agai ae & Agi AS cs SIs as aoe

“ (8) - It is nairated. by ie Seen that: the rude

- Bedouins. used to come to the Prophet.of Allah (pbuh) and
ask when will be the Day:of Judgement. -He would look at
the youngest person amongst them and say that if he is to ©
be alive, he- would not become old, and your Day of
Judgement will be. ‘set on you. * Bukhari; Muslim]

Explanation: That is, eventually you will face ‘death which

is nothing less than the Day of Judgement. Instead. of

thinking about the time of the Day.of Judgement, man

should think about the preparation he is making to face it in

the time he has been given to live in this world. The most-
important thing in man’s life is his belief and his deeds and

nothing else.

Yo Ean GAH ne eerie J 5s yf be 5 (4)
AA ell 5 oath fad ala § ljhs 598505 Lika SGLd5
digi sdb 5B ils ii He Gil 54 aa Ge 5 Mihai
5 palsl eball pie : of shuld alah Slis 5 “ge ladl d
Sip 5 “alls & ers) cht § ph ditks UdsH asi
esky NS he Wahl isl adi oda 35T Gal 5 3 ane)
plas gi ctl 5 GAS 5 tas § nd § AGG 5 ches

2 oo5 6 8 4s

(ghey) AGUS ASL alas
(9) . It is narrated by Hazrat Abu Hurairah that the
‘ Prophet of Allah (pbuh) said: “When Faye (war booty) is
considered wealth, trust as war booty, Zakat-as a penalty,
knowledge. is’ acquired for-other than thé Religion (of
_Islam), man begins to obey his wife and disobey his
mother ahd cause her grief, ReneS his friends. closer and

304 : Prophet Speaks - |

‘his father at a distance, voices are raised in the mosques,
the wicked leads his tribe, the leader of the nation is the
most wicked and ignominious person of the-nation, respect
is shown to-a person to escape from his evil, songstresses
and music become widespread, wines are consumed, and
latter people of this Ummah (Brotherhood) begin to abuse
the former, then at such a time wait for red’ hurricane,
earthquake, cave in, distortion of.faces, raining of stones,
and for those consecutive signs which appear as if they
are a broken string of pearls from which the ial are |
falling one after the other.” [Tirmizi]

Explanation: It means that closer to the Day of Judgement,
these signs too appear;*there will be widespread evil,
promiscuity, wickedness and lack of peace arid tranquility
and it will become difficult: ‘to- escape from widespread
calpinities:

Aelia A585 Y 9 al Opts a OS bs Gl 2 5 (+)
Ooty ST ths ad® Gul GEE G3 US OSHS Ogle Sat oo

et 1a§lo gil) aul
(10) It is narrated by Hazrat Abu Hurairah ‘that the
Prophet of Allah (pbuh) said: “The Day of Judgement will
not be established until thirty Dajjals (imposters) and
Kazzabs (great liars/swindlers) are not born, and every one
of them will claim that he is the prophet of Allah (although
he would be a liar and a cheater): ” [Abu Dawood, Tirmizi]

Explanation: Although there will be numerous claimants of
the Prophethood, but the most wicked and evil mongers
will be about thirty. -

Prophet Speaks - | i 305

(11) It is narrated by Hazrat Jabir that the Prophet of
Allah (pbuh) said: “In the last era, there will be a Caliph
who will distribute the wealth and will not keep it’ (with
him).” In another narration, he-said: “In the last era of my ~
Ummah. there will be a Caliph who will distribute the’ wealth
generously and will never count it”

Explanation: Probably, this refers to the Caliph for whom
the title of al-Mahdi has been used in some of the Sayings.
The meaning of Mahdi is rightly guided. It is understood
from the Saying that this Caliph will establish the caliphate
once again on the footsteps of the Prophéthood when
there would be widespread oppression and tyranny all over
the world and the system of caliphate would have been in
shambles. Under his rule; peace and justice would be
established all over the world and Allah will bestow His
. Mercies ahd Benevolence.

55 Gi G38. Ade al | dss dla Jia Gail Ge a
oui ce is pas

gary pail 6158 fsa Aas 5 GAB Aued 5 ce
(sie) ABA Gs
(12). It is ‘iatrated by Hazrat Anas that the Prophet of
- Allah (pbuh) said: “There will be strife and discords before
the Day of Judgement similar to pieces-of dark night. A
man will be a Believer in the morning and an Unbeliever in
the evening, and will be a Believer in the evening and an
Unbeliever in the morning. Many of the peoples will sell
away their Religion in lieu of worldly goods.” [Tirmizi]

Explanation: That is, the era before the Day of Judgement
would be an. era of extreme strife, discord and social
upheaval. It would be difficult to pois a one’s beliefs ond
religion.

306 Prophet Speaks - |

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(13) It is narrated iy Hazrat Anas that the Prophet of
Allah (pbuh) -said: “The. Day of Judgement will not be
established till the time does not follow in close intervals;-a
-year will be like a month, a month will be like a week, a

week will be like a day, and a day will be like an hour, and
an hour will be like flare-up-of a flame.” [Tirmizi]

Explanation: That is, time will pass quickly. Whether it is
because: ofa revolution in the universe or in-the world or
trial and tribulation, time will lose its blessings.

‘That is, as the flame flares up and then immediately :
dies down, similarly hours will pass in the blink of an eye. -

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(14) It is narrated by: Hazrat Mastaurid that the cane
of ‘Allah (pbuh) said: “Thé -Day of Judgement will be
‘established in’ such a situation that the People of Rome
(ce. the Christians) will pe more in. ,purnber man the ether
people. ” [Muslim] *

The Day of Resurrection

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Prophet Speaks: | ; ; 307

(1) - ‘itis narrated by Hazrat Abu Sayeed Khudri that the
Prophet of Allah (pbuh) said: “How can I live with comfort
(and carelessly) whén the situation is such that the Holder
* of the Trumpet (angel Hazrat Israfil) with the trumpet in his -
~ mouth, lending his ear, and bowing his forehead is waiting
when would the trumpet is ordered to be blown.” The
people asked: “O Prophet of Allah, what _would -you
command for us to do?” -He said: Say: “Allah is sufficient
for us and He is the best Manager of our affairs.” [Tirmizi]. -

Explanation: it means that-the angel of the Trumpet*is
standing ready to blow the Trumpet. He is just waiting for
the command to do so. As soon as he receives the
command, . he. will. blow the. Trumpet and the ‘Day of
Resurrection will be:established. At the first blowing of the
Trumpet, the entire system of the earth and’ the heavens
-will get destroyed, and when the Trumpet is blown for the
second time, a-new universe is created and all the people
will be resurrected and they will be rewarded or punished
according to their deeds. When the situation is so sensitive
how a. knowledgeable. person can lead a comfortable life;
he would aneye he worn about as Hereafter.

It means that. you should trust Allah in cas your -

affairs and beseéch His‘help. Only those will be-successful _
who will lead their: lives according: to.the* Divine. Will. and_

Guidance.

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(2) It is narrated by t ai Abdullah bin Umar that the
Prophet of Allah (pbuh) said: “Any person who wants to
see the Day of Resurrection with his own eyes, he should
read Izash Shamsu Kuwirat (Chapter 81), lzas Samaaun

Fatarat (Chapter 82), and :Izas_ Sammaun . Shaqqat
(Ghapier 84).” ee ‘inal

308 : : Prophet Speaks - |

Explanation: The Day of Resurrection has been depicted
in these Chapters of the Quran in such a manner that its
entire picture comes-alive before our eyes and we feel that
as if the Day of.Resurrection is taking place in. our
presence.

2

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(3) It is narrated by Hazrat Abu Sayeed.Khudri that.
once he came to the Prophet of Allah (pbuh) and asked:
“Tell me who -will be able to stand on the Day of
Judgement about which the Exalted and Sublime Allah has
said: “A Day when (all) mankind will stand before the Lord
of the Worlds.” (The Quran, 83:6) He said: “It would be
lighter on the Believers so much so it would be like an -
obligated prayer.” " [Baihaqi] .

Explanation: It is understood from this Salts that the Day
of Judgement will be-very harsh on the Unbelievers. and
the disobedient of Allah. It will be lighter on the Believers, :
as light a as performing an obligated prayer.

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(4) It is narrated by Hazrat Jabir that the Prophet of

Allah (pbuh) said: “On the Day of Resurrection, every

servant of Allah will be resurrected in the same condition in
which he had died.” [Muslim]

Explanation: It is understood from this Saying that man’s
end is the most important thing. If someone dies on Faith,
he will be resurrected as a Believer and if someone dies on
Unfaith, he will be resurrected as an Unbeliever. Man’s end
is the real output of his life. Man is an ethical being and it

Prophet Speaks - | 309

has a personality which he tries to build up his entire life.
Man is not identified with his wealth but is identified by his
personality. Man will be asked on the Day of Judgement
how did he utilize the time given to him in the world to build
up his personality. The chance to build up or not build up
the personality will remain open for man till the last
moments of his life. Therefore, the important thing is the
end, and that too a good end, for which we should always
supplicate Allah. The Prophet of Allah (pbuh) has said in
another of his Sayings that: “When Allah sends down His
punishment on a nation, it will encompass everyone of that
nation. Then (on the Day of Resurrection) people will be
resurrected according to their deeds.” (Bukhari, Muslim)

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(5) It is narrated by Hazrat Abu Huraira that As
Prophet of Allah (pbuh) said: “On the Day of Resurrection,
people will be resurrected under three categories: the
category of walkers, the category of riders, and the
category who walk on their faces.” It was asked: “How will
they walk on the faces, O Prophet of Allah?” He said: “The
One (i.e. Allah) Who has made them walk on their legs has
the power to make them walk on their faces. It should be
known that these people will protect themselves from every
mound and thorn with the help of their faces.” [Tirmizi]

35

Explanation: The category of the walkers mean the
common Muslims, the riders mean the loftiest servants of
Allah, and the category of people who crawl on their faces
will be those who, instead of following the teachings of
Allah and His Prophets, have followed their own whims
and fancies till their end. On the Day of Resurrection they
will have to crawl on their faces and will face extreme

310 ; Prophet Speaks - |

. ignominy. apart from the other kinds of punishments and
miseries that Mey have to face. oe ae

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(6) .. It is narrated by Hazrat Abu Huraira that the
Prophet of Allah (pbuh) said: “Whoever dies will certainly
feel regret.” People asked: “Why would he feel regret?” He
said: “If he- (the deceased) is a righteous person he will
regret why he did not perform more righteous deeds, and if
he is an unrighteous person he will regret why he did not
’ desist from the bad deeds.” [Tirmizi]

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Explanation: Hence, the prudence demands that. man
should perform more and more ey deeds ane desist.
from indulging.in bad deeds.

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(7) - It-is narrated by Hazrat “Adi bin Hatim that the .
Prophet of Allah (pbuh) said: “Everyone amongst you will
talk to your Lord in such a manner-that there would not be
any interpreter .in.between nor will there: be-any screen.to. -
hide him. When he will look on his right side,~he will see
nothing but his deeds :that -he had’sent, and when he will
look.on his left side,-he will see-nothing but.his.deeds that
he had sent, and when he will look in his front; he will sée.
nothing but.the Fire-(of the.Hell). Hence, protect yourselves
from-this Fire even with-a piece. of date.”.[Bukhari, Muslim]

Prophet Speaks - | 311

Explanation: That is, on the Day of Judgement, man will
have to face Allah alone. Nothing will save him on that Day
from the Fire of the Hell which will be flaring up before. his
very eyes except the Faith, Islam and good deeds.

Man should try to protect himself from the Fire of
the Hell by spending in charity even if it is a piece of date.

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(8) It is narrated by Hazrat Anas that the Prophet :
Allah (pbuh) said: “Allah does not do injustice to any
Believer in respect of his righteous deed. He will be
rewarded for it both in the world and also in the Hereafter.
As far as the Unbeliever is concerned, he will be fully
compensated in the world itself for all his righteous deeds
which he had performed for Allah so much so that when he
reaches the Hereafter, none of his righteous deeds will
remain which could be rewarded for.” [Muslim]

Explanation: A Believer will be blessed by Allah both in
this world and in the Hereafter. He will be rewarded for his
righteous deeds in this world and also he will be admitted
to the Paradise in the Hereafter because of his righteous
deeds. As far as the Unbeliever is concerned, he will have
no righteous deeds in his account in the first instance
because only those deeds can be called righteous “which
are performed for the sake of Allah. If at all an Unbeliever
had done some good deeds for Allah, he would be fully
compensated in this world itself and in the Hereafter he will
have to face the punishment. Allah does not do injustice to
anyone; He rewards everyone according to their deeds.

312 : Prophet Speaks - |
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(9) It is narrated by Hazrat Ayesha: “I have heard the
Prophet of Allah (pbuh) supplicating in some of his prayers:
“O Allah, take an easy reckoning of my account.” | asked:
“O Messenger of Allah, what is the meaning of “easy
reckoning?” He said: “That is just glancing at his record
and disregarding it. 0 Ayesha, the one who is cross-
examined about his account on that Day, he is doomed.”
[Ahmed] : :

Explanation: That is, at that sensitive juncture only those
people will be successful who are not cross-examined and
only their records are produced before Allah. This is the
“easy reckoning,” which has been mentioned: in the Quran

. too (84:7-8). The one whose account is checked in, detail,
he will be doomed. % : : :

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(10): ‘It is narrated by Hazrat Ibn Umar’ that the Prophet
of Allah (pbuh) said: “(On the Day of Judgement) Allah will
bring the Believer closer and covers him with his enclosure

and hides him, and then will say: “Do you know this sin?
Do you know this sin?” He will say: “Yes, my Lord.”

Prophet Speaks -1 ; 313

Eventually, He-will get a confession from him of all his sins,
and: he will think in his mind that indeed he has been
doomed. Then Allah-will say: “I had concealed your sins‘in
the world, and today | will pardon them.” Then he will be
handed over the record of the righteous deeds. As far as
the Unbelievers and the hypocrites are concerned, they will
be called in public that these are the people who had lied

‘ about their Lord; beware, Wrath of Allah is on the unjust.”
[Bukhari, Muslim]

Explanation: That is, on the Day of Judgeniént, Allah will”
conceal the sins of the Believer who has become eligible
for Allah’s forgiveness because of his record of deeds
containing more good deeds than the bad deeds. ~The
Mercy. of Allah will save him from public humiliation in the
Hereafter as He had saved him from humiliation in the
world, and he will be handed over the record of good
deeds so that. he could show it to others without any
consternation. However,: for the Unbelievers and the
Hypocrites, - that Day would be the day of ignominy and
- they will be humiliated publicly and the people will hate

them. All their shortcomings and evil deeds will be mage
publle.

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(11) It is narrated * ‘by Hazrat Ajeata | tet once she
thought of the Fire (of Hell) and began crying. The Prophet
of Allah (pbuh) said: “What is it that made you cry?” She
said: “| remembered the Fire and therefore’ | cried. Would .

314 : fs Prophet Speaks - |

you remember members of your family on the Day of
Judgement?” The Prophet of Allah (pbuh) said: “There are
three places where no one will remember the others: At the
Scale (Meezan) till it is not known whether his scale is light
or heavy; at the place of getting the record of deeds —
when the receiver of the record of deeds in his right hand
will shout:-Come read my record of deeds — till it is not
known whether he will get his record of deeds in: his: right '
hand or from his back in his left hand; at the Path (Siraat)
‘when it is placed over the Hell (and people will be asked to

_ walk-on it).” ‘(Abu Dawood] . , ;

Explanation: That is, fies three ditsctions will be very

delicate. Everyone will be .worried about himself.
. Therefore, everyone has to be- anxious’ about’ them and
_ should not i idle nee others: - ao tes

‘

- The. Siaia: means ‘the scale of deeds. on that Day,
only that person will be successful whose scale-is heavy
and that person will be ruined whose scale is'light (see the
Quran; 21:47; 7:8).. People’s records of-deeds, in which.
every good ahd bad deed would have been recorded, will
be handed over to them. Handing over records of deeds in
their right hand will be considered a sign of their success
and those who are given their records of deeds in their left
hand from their back will be doomed (see the Quran, 84:7-
#2). . .

‘ “It is difficult to understand the- real nature of the
Path (Siraat). On the Day of Judgement, everyone will
-have to cross‘this Path. The obedient servants of Allah will
cross this Path without much trouble. But the disobedient
and the rebellious will not be able to cross it and will fall
down into the Hell. The person who has walked the
Straight Path shown by Allah and His Prophet (pbuh) in
this.world will easily cross the Path, but the person. who
has walked against the Straight Path will fall into the Hell.
: Except for the Straight Path shown by Allah, every other
path’ leads towards ruination, ‘which’ will be very clear on
the Day of See sa gh ee

Prophet Speaks -I fog 4 315

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(12) Itis narrated by Hazrat Abu Sayeed Khudri-that ihe
Prophet of Allah (pbuh) said: -“(On the Day of Judgement)
Allah will reveal His shin. At that time every Believer,:man
and woman, will: prostrate. Him, but-that. person will not be
able to prostrate: who had. prostrated -in the .world’ for
ostentation- and..gaining reputation; he: would: like- to
prostrate but his back: will become stiff like wooden plank
(and he will not be able to bénd).” Borner Muslim]

Explanation: -There ‘are different = *opinions- “about! the
meaning of this phrase. It could mean-.description of
extreme conditions, i.e. it would: be- that time when a very
_ severe condition will be imposed ‘by Allah which will entail
in pale excitement:and ariety in the people. .

That is, the hypocrites and the- disobedient will be
unable’ to- prostrate on that Day. Even .if- they want to.
prostrate they cannot bend because their backs will be as
stiff-as: wooden planks. It is ‘stated in the Holy Quran: “The

Day that the Shin shall:be laid bare, and they -shall.be -
‘summoned to bow in adoration, but they: shall not. be able
=‘their eyes will be cast down — ignominy,will cover them;

~ seeing that they had been summoned aforetime-to bow in

adoration, while they.were whole (and had scree tf cme

Quran, 68: bia -43) . .

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316 : Prophet Speaks - |

(13) It is narrated by Hazrat Ibn Masood. that the
Prophet of Allah (pbuh) said: “People will arrive (while
passing through the Path) at the Fire (of the Hell) and then
get emancipated according to their deeds. Those who are
the best among them will cross it like lightening, then like
wind, then like a horse, then like a camel, then like a
‘running man, and then like a walker.” [Tirmizi, Darmi}

Explanation: That is, the speed of crossing the Path by a
person would depend on the extent to which -he had
followed the ordinances of Islam in the world. If he had
walked the Straight Path very slowly, he will be slow in
crossing the Path. This will manifest the sure of people’ ‘Ss
lives and their deeds. ~

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(14). It is narrated by Hazrat Sahl bin Sa‘ad that the
Prophet of Allah: (pbuh) said: “I shall be your preceder to
the ‘Pool. Whoever passes. by me will drink from it, and.
whoever drinks shall never feel thirsty. Many people will
come to me whom | will recognize and. they will also
recognize me. Then something will be interposed between ..
me and them. | will say: “They belong to me.” | will be told:
“You do’ not know what new things they had created after
you:” (Hearing this) | will tell them: “Away with you, away
with you, who had made changes (in the Religion) after
me. ” (Bukhari, Muslim]

Explanation: On the Day of Judgement, the position of the
Prophet -of Allah (pbuh) would be like that person who
goes in advance of others to the water. He will wait for his
followers at the Pool whose name is..Kauthar. Those
persons who had quenched.their spiritual thirst in this

Prophet Speaks -! - ona 317:

world from the Pool of Guidance given to the Prophet will
quench. their thirst from -the Pool of Kauthar in. the
Hereafter and will never get thirsty again. However, those
who had not quenched their thirst from the Prophet's Pool
of Guidance in this world and had tried to dilute it or spoil it
by making additions and deletions to it will be prohibited
from drinking from the Pool of Kauthar, the Prophet of
Allah (pbuh) will send them away from him. . .

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~ (15) It is narrated by Hazrat Abu Hurairah that’ the
Prophet of Allah (pbuh) said: “No one will be admitted into
the Paradise until he is not shown his abode in the Hell
which had been reserved for him if he had-committed bad
deeds, so that his sense of gratitude is increased. And |
(similarly) no one will be admitted into the Heil until he is
not. shown .his abode in the Paradise which had been
reserved for him if he had performed good deeds, so that
his affliction is increased.” [Bukhari]

Explanation: It means that the persons admitted to the
Paradise will not only be happy for getting admitted into
the Paradise, but they will also be happy that Allah saved
them from the Hell. Similarly, the people admitted to the
Hell will not only bear the torture’ and miseries of the Hell
but also their affliction will increase for not getting admitted
into the. comforts of the Paradise.

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318 * _ —, Prophet Speaks - |

(16) It is narrated. by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “On the Day of Judgement, a
person cannot move.his. feet until he has-not-been asked
about four things: regarding his age, how did he spend it;
regarding his deeds, what kind. of deeds did he perform;
regarding his wealth, -from where did he.earn it and where
_did he spend it; and Tegarding his body, in which tasks he
squandered it away.” [Tirmizi] ’.

Explanation: That is, until-and unless a person does not —
give an account of these four and other similar important
things, he cannot move out. The things that are asked
about encompass all the activities of man’s life. As long as
man does not correctly plan his life and act believing that
he has to give an account of all his deeds to Allah on the
Day of Judgement, he cannot escape” from the dire
Conpeduences of the Hereafter: ;

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(17) It is narrated by Hazrat Ibn Masood: that the
Prophet of Allah (pbuh) said: “The feet of the son of Adam
cannot move (on-the Day of Judgement) until he has not
been asked about five things: regarding his age, how did
he spend jit; regarding his youth, where did he spend it;
regarding his wealth, from where did he earn it and where
did he spend; and about his knowledge, how far did Ne act
upon it.” [Tirmizi] ‘

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(18) It is narrated by Hazrat Abu Hurairah that the -
Prophet of Allah (pbuh) said: “Only that person will be

Prophet Speaks - | "319

- eligible for my intercession who has proclaimed La .ilaha
iilallah (There is no god but Allah) with utmost alncertly
deep from his heart and mind.” [Bukhari]

Explanation: -It means 5 that the Prophet of Allah (pbuh) will
. ‘intercede only. on behalf of that person. who had kept
himself away from polytheism and had sincerely believed
in the Unity of God. Such a sincere person: will become
eligible for forgiveness ‘and .on the intercession of ‘the
Propet of Allah (pbuh) he will be forgiven. -

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(19) It'is riarrated by- Hazrat “Uthman bin *Affan that the
Prophet of Allah (pbuli) said: “On the Day of Judgement,
three kinds of -persons will (particularly) intercede: the
Prophets, then the Scholars, and then the Manys: ” [Ibn
Maaja]

Explanation: It is understood from this. Saving that t apart
from. the Prophets, other lofty persons will get the honour
of intercession. It-is also understood from other narrations
that apart from -the ‘Scholars and the Martyrs,. other.
‘righteous persons will also be honoured by Allah with the
position ‘of intercession; “small and innocent children will
intercede-on behalf of their parents: -

It should-be made clear here that the position of
intercession is not a permanent position. No one. will be
able to intercede without Allah’s permission, nor can he
open his. mouth::(see.the Quran, .2:255). Further, the
permission will be granted by Allah in favour of only those
who are eligible for it and whom Allah wants to forgive. By
conferring the .position of intercession on His loftiest
servants, Allah wants to manifest their lofty position on the
Day of Judgement. de

320° ; Prophet Speaks - |
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(20) Itis narrated by Hazrat Abu Bees ai that the -
Prophet of Allah (pbuh) said: “There would be some in my
Ummah (Brotherhood) who will intercede on behalf of one
group, some will intercede on behalf of one tribe, some will
intercede on behalf of a family, and some will intercede on

behalf of one person until the people will have entered the
Paradise.” [Tirmizi] . e

Explanation: That is, people will get-the right to intercede
according to their status. Some will have such a high
status that they will get the right to intercede on behalf of a
big group, some will have the right to intercede for a tribe,
some for a family:and some only for one person.

Paradise and Hell ;

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(1) It is narrated by Hazrat Abu -Hurairah that the
Prophet of Allah (pbuh) said: “Almighty Allah says: “I have
prepared for My righteous servants such things which no
eyes have ever seen, nor ears have heard, nor any person
has thought about them in his heart. If you want you can
read (this Verse): “Now no person knows what delights of
the eye are kept hidden (in reserve) for them — as a reward

for their (good) Deeds.” (32:17) [Bukhari, Muslim] :

Explanation: It means that no one can even imagine in this
world about the gifts and goods of comforts that Allah has
made available in the Paradise for His righteous and

Prophet Speaks - | oo 321

obedient servants.’ Therefore, the thing that is to be
desired is actually Paradise and not this temporal world; it
- is foolishness to prefer the comforts of this world over the
luxuries’ of the Hereafter. Only those people will be
admitted into the Paradise who worship and serve Allah
” alone and strive in His Path. Those whose eyes do not get
delighted with the worship and obedience of Allah in this
world, would be denied the delights of the Paradise in the
Hereafter which Allen has got prepared for His righteous
servants.

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(2). It is, narrated: by Hazrat Abu Hurairah that the
‘Prophet of Allah (pbuh) said: “! have_not seen a thing like

Hell whose runaway is asleep, and have not seen a thing
Ike Paradise whose claimant is asleep.” [Tirmizi] ,

Explanation! ‘What is more fatal and ferocious'than the Fire
of Hell from which man should try to escape? But man is
generally unmindful-of this and does not struggle hard to
- escape from it. Similarly; there is nothing more desirous’
and lovable than the Paradise, to achieve which man
should spend all his energies and not be unmindful of his
responsibilities. But usually man is careless aeOUt:

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(3) It is narrated by Hazrat Abu Sayeed and Hazrat
Abu Hurairah that the Prophet of Allah (pbuh) said: “An
announcer will make an announcement (addressing the .
. people of the Paradise) that’ you will always be healthy,
you will never get'sick, you will always be alive and-you will
never die, you will always be young and never get old, and

322 : Prophet Speaks - 1

you will always be | in comfort and luxury and will never see
any hardship and miseries. [Masami]

Explanation: That is, in the Paradise, the people of
Paradise will not-face any fear or anxiety; nor will they fall
sick, nor will they have to face death, nor their youth and
vitality ever ends. Théir life will be full of. comforts and
luxuries and they will never face any difficulties or
hardship.

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gan 3 16 abs a Bead aheg Gul SLs puis

(gl)

(4) ‘- It-is narrated by Hazrat Abu ‘Sayeed that the
Prophet of Allah (pbuh) said: “By the Entity in whose hand
is Muhammad's life, everyone. (who is permitted to enter
the Paradise) will know his house in the Paradise as he
knows his house in the world.” [Bukhari] :

Explanation: It is understood: from this Saying that: the
house ‘inthe Paradise will be -his real residence. ‘This
_Tesidence will be in accordance with ‘his wishes and
desires. and hence it would not be difficult for him to_

recognize it. Moreover, he will get back his past in the form =

of the Paradise; evermne likes his past. ‘

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(5) “It is narrated by Hazrat Ibn Masood that the -
Prophet of Allah (pbuh) said: “The Paradise is nearer to
you than the lace of ae shoes and so also the Hell.”
[Bukhari]

Explanation: That is, neither the Paradise is far away from
man nor. the Hell. If his deeds -are good, it is as if his
Paradise is near him, and there.is nothing in between-him
and the Paradise except an external veil. After his
departure from this world, his stay will be in thie Paradise. If

Prophet Speaks - | 323

his deeds are bad, then instead of the Paradise, the Hell
will be nearer to him, and there will not be much distance
between him and the Hell. If he does not repent, nothing
will save him from falling into the deep pit of Fire. Our good
or bad deeds decide our entry into the Paradise or the
Hell. Hence, there is a deep relationship between the
deeds and the award of rewards or punishments in the
Hereafter. The Prophet of Allah (pbuh) has also said in this
regard: “Beware! All the righteous deeds with each and
every part are in the Paradise. Beware! All the bad deeds
with each and every part are in the Hell. Hence, perform
your deeds and fear Allah and remember that you have to
present yourself with your deeds. “Then shall anyone who
has done an atom’s weight of good, see it! And anyone
who has done an atom’s weight of evil, shall see it.”

The last two sentences of the aforesaid Saying
have been quoted from Chapter 99 of the Quran. In
another place, the Holy Quran states: “That Day shall you
be brought to Judgement; not an act of yours that you hide
will be hidden.” (69:18)

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(6) It is narrated by Hazrat ‘Ubada bin Samit that the
Prophet of Allah (pbuh) said: “There are one hundred
stages. in the Paradise and between every two stages
there is a distance similar to the distance between the
earth and the sky. Firdous is the loftiest of all, and four
rivers of the Paradise originate from it, and over it is the
Throne of Rahman. Hence, when you beséech Allah,
beseech the Firdous.” [Tirmizi]

Explanation: In this Saying, it has been taught that a
Muslim should desire for the loftiest grade of the Paradise.
Only those people will become eligible for the loftiest grade

324 . Prophet Speaks -l

.of the Paradise .who will be considered as. the loftiest in
respect of their Faith, deeds and ethics. Therefore, the
beseecher of the Firdous should try to rise himself to the
highest position possible in respect of his Faith, deeds,
character and conduct. If a person is just desirous of the
Firdous and is unmindful of the responsibilities that are to
be fulfilled inthis regard, is not a true desirer of the
Paradise. It is- narrated in another Saying that: “The
residents of the Paradise will look at the residents of upper
‘storeys of the Paradise as you look at the bright star which
is seen at the horizon at the time nl sunrise and sunset.”
(Bukhan, usin). :

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(7) It is narrated by Hazrat Ali that the Prophet of Allah
. (pbuh) said: “There is a market in the Paradise. ‘But there
will not be any buying and selling in it. Rather, there would
be images and shapes of men and women in it. Whenever
a person desires an image, he will enter into it (and will
assume its shape).” [Tirmizi]

Explanation: It is understood from this and many other
such Sayings that every wish and desire of man will be
fulfilled in the Paradise; he will be bestowed with every
kind of gifts and comforts, both external and internal, in the
Paradise. :

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ash Jal clad do Sal Et gle ia tas WAN Bs HS Sods
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(ole) Aged Lag GEN Ge 3S Lguels le Gityatl

(8) It is narrated by Hazrat Anas that the Prophet: of
Allah (pbuh) said: “Setting out in the morning or in the

Prophet Speaks -1 ; 325

evening in the Path of Allah is better than the world and
whatever in it. If a woman ‘amongst the women of the
Paradise were to show herself to the earth she would
illuminate everything in between them and fill it’ with
fragrance, arid the veil or her head is better than the world:
and whatever in it.” [Bukhari]

Explanation: People used to leave on a journey either. in
the morning or in the.evening; hence, mention has been
made of.morning and evening. —

That is, the environment of the earth will light up
with her beauty and will be filled with her fragrance. The
veil of her head will be so expensive that the entire world
will be unable to pay for it. In the beginning of this-Saying,
the greatness of setting out in the Path of Allah and striving
for His Religion has been mentioned and at the end,
_ beauty of the Houris of the Paradise and the value of their
dress have been mentioned. This has been done to point
out the fact that those who set out of their homes in the
Path of Allah and separate themselves from their families
will have: the-companionship of such wives whose beauty
can illuminate the entire world and the fragrance of whose
hair can perfume the entire environment and their attires
will be-so expensive that they would be more valuable than
everything found in the world.

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(9) It is narrated by Hazrat Abu Hurairah that Fe
Prophet of Allah (pbuh) said: “The person who enters the
; Paradise will live there luxuriously, neither will he
encounter any grief or difficulties, nor will his attire get old
and worn out, and nor will his youth get ruined.” Bere

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326 : , . ‘Prophet Speaks - |
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(10) It is narrated by Hazrat ‘Anas that the Prophet of ;
Allah (pbuh) said: “There is a market in the Paradise where
the people of the Paradise will gather every Friday, and a
wind from the North will blow which will spread fragrance
on their faces and apparels and it will also increase their
beauty. When they return to their household with this
increase in their beauty, the members of their household
-will say: “By Allah, you have increased your beauty after
getting separated from us.” In reply, they will say: “By
Allah, your beauty has also increased after us.” [Muslim]

Explanation: That is, the beauty of the members of their
family would have also increased.

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Coins) He CAslt 5 ald 3 Gul ctl GURKA 1534 155d Hal
(11). It is narrated by Hazrat Ma‘az bin Jabal that ‘the
Prophet of Allah (pbuh) said: “The people of the Paradise
will enter the Paradise in such a manner that their bodies
will be clear of hair, they will be beardless handsome youth
with their eyes darkened by kohl, and their age will be thirty
or thirty-three years.” [Tirmizi] < F ;

Explanation: They ‘will always remain _ young and
handsome. Their bodies will be clear of hair, the hair on.

their cheeks would have just started to sprout; and they will
have well-built bodies with their eyes darkened by koh.

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(oles cone apa asd dai 1545 Ys cht res agall Jl

-Prophet Speaks = | 327

(12) It is narrated by Hazrat Jabir that a person asked
‘the Prophet of -Allah (pbuh): “Will the people of- the
Paradise ever sleep?” He said: “Sleep is the sister of
: death; the people of the Paradise do not die.” [Baihaqi] °

’ Explanation: That is, they will always be awake and this
. wakefulness. would not cause any harm to: them. They will
always be fresh and they will never feel tired, nor will they
slumber. It is known about the bees that they never sleep;
however, they just tke some rest.

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(13) it is. narrated. by Hazrat Abu Sayeed’ that. the
Prophet of Allah (pbuh) said: “Almighty Allah will say to the
- people of the Paradise: “O People of the Paradise.” They
will say: “Here we are; O our Lord! We are at Your service;
all good things are in Your hand.” He (Allah) will ask: “Are
. you happy and contented?” They will say: “How can we be
not contented when You have granted us all those things
that You have not granted to any of Your creatures.” He
(Allah) will say: “Shall | not grant you a better thing: than
_ this?” They will say: “O Lord, what is that thing that would
be better than this?” He (Allah) will say: “I grant you.My
Good Pleasure; after: this | will never be displeased with
you.” [Bukhari, Muslin] -

Explanation: The everlasting Good Pleasure of Allah is the
greatest of the gifts that will be available to the People of
the Paradise.. In the Holy Quran also a mention has been

328 Prophet Speaks - |

made about this gift among other gifts: “Allah has promised
to Believers — men and women — Gardens under which -
rivers flow, to dwell therein, and beautiful mansions in
Gardens of everlasting bliss. But the greatest bliss is the
Good Pleasure of Allah; that is the supreme felicity.” (9:72)

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(14) _. It is narrated by Hazrat Noman bin Basheer that the
Prophet of Allah (pbuh) said: “The one amongst the People
of the Hell with the least punishment will be that person:
whose sandals and their straps will be of.fire because of
which his brain will boil as a vessel boils (over a stove),

and he will not think that anyone else is enduring a more
severe punishment than him; though he will be undergoing
the lightest of the punishment of all the People of the Hell.”
[Bukhari, Muslim]

Explanation: When this would be the nature of pain and
intensity of the lightest punishment, it. is not hard to
imagine the intensity and severity of the harsh
punishments; may Allah save us all from the punishments —
and torments of the Hell, Amen!

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Prophet Speaks.- I . “329

us

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(15) {tis narrated by Hazrat Anas that ‘the Prophet of
Allah (pbuh) said: “On the Day of Judgement, such a
. person from out’of the People of the Hell will be brought _
who fiad led a very comfortable life in the world and then
he will be dipped into the Fire (of the Hell) and will be.
asked: “O son of Adam! Have you ever seen any good
thing; have you ever experienced any comfort and luxury?”
He will say: “By Allah, never, O my Lord.” And another
person from out of the People of the Paradise will be
brought who had a very hard life in the world, and he will
be dipped into the Paradise and then he will be asked:
“Have you ever seen any misery; have you ever
experienced any hardship?” He will say: “By Allah, never,
O my Lord! | have never gone through any period of
misery, nor have { ever encountered any hardship.”
[Muslim] —

Explanation: That is, hé will be dipped in the Hell and will
be removed immediately from it.

The intensity of the punishment of Hell can be
imagined from this. Just a moment in the Hell is enough for
man to forget all his: luxurious and comfortable life in the
world, and he will not even remember the comforts and
lbxniee that he had once enjoyed.

That i is; he will be taken into the environment of the
Paradise and sil be brought back again. -

A moment in the Paradise will have such an effect
on man that he will forget all the miseries and afflictions
that he had encountered in the world. You can just imagine
the good fortune of those who will be the Permanent
residents ad the Paradise

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(ele). -Ablay' gle (Aas flay Uatis 58 A 5 ule 341 Wise

330 i Prophet Speaks - |

(16) - It is narrated by Hazrat Ibn “Abbas that the Prophet
of Allah (pbuh) said: “Abu Talib will encounter the lightest.
punishment in the Hell; he will be wearing the sandals of
fire because of which his brain will boil.” [Bukhari]

Explanation: Hazrat Abu Talib was the uncle of Prophet
Muhammad (pbuh):-As long as he was alive he helped and
protected Prophet Muhammad (pbuh). Since he did not
accept Islam in spite of the sincere persuasions of the:
Prophet of Allah (pbuh), he will not escape the Hell. If man
does not have Faith, he’is not considered of any value in .
the sight of Allah however honourable he might have been
in the world.

Sighting of Allah :
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(1) It is narrated by Hazrat Abu, Musa that the Prophet
of Allah (pbuh) said: “There are two Paradises made of
silver; the vessels and everything in it are of silver. There
are two Paradises made of gold; the vessels and
everything in it are of gold. Nothing-is interposed between
the People (of the Paradise) and looking at their Lord in
the Paradise of “Adan except the Veil of Grandeur on His
Face.” [Bukhari, Muslim, Tirmizi] ;

Explanation: That is, there will not be any veil between the
People of the Paradise and their Lord, the -only veil being
the veil of Allah’s Grandeur and Glory. It would not be easy
to look at His Face because of.Allah’s Grandeur and Glory.
However, Allah will not deny His sighting to the People-of
the Paradise. He will bestow them with-such a vision that -
they will be able to withstand His Radiance and ‘Splendour.
The Prophet of Allah (pbuh) has taught us-a beautiful

Prophet Speaks - | 331

supplication in this regard: “O Allah! | desire such delight of
the eye which. never ends; | beseech You for the grant of
contentment on your decisions; | beseech You for a
comfortable life after death; | beseech You for the pleasure
of looking at Your Eminent Face; | am desirous of meeting
You without any hardship or deceptive temptation.” The
wordings of this supplication indicate that meeting with
Allah and His sighting is the greatest gift. Desiring for this
gift in itself is a great gift.

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(2) Hazrat Jareer bin Abdullah narrates that we were
sitting with the Prophet of Allah (pbuh). He looked at the

~ moon; it was a full moon night. Then he said: “Indeed you
will see your Lord clearly as you are seeing the moon; you
will not have any difficulty in seeing Him. Hence, if you can,
nothing should: overwheim you against the prayer before
the rising of the sun and the prayer before its setting; then
do it.” Then he recited: “And celebrate (constantly) the
praises of thy Lord before the rising of the sun, and before ©
its setting.” [Bukhari, Muslim]

Explanation: That is, as you do not find any difficulty in
seeing the full moon on a clear night, you will see Allah
clearly without any difficulty whatsoever. There ‘is rio
possibility of seeing, Allah in this world, but Allah will grant
to the People of the Paradise the power and ability to see
Him without any difficulty and hindrance. In another
Saying, the Prophet of Allah (pbuh) has said: “You will see
your Lord with your own eyes.”

The Quran, 20:130. It means that if you want to
become eligible to see Allah in the Hereafter, you should

t

332 : : Prophet Speaks - |

never miss the prayer before: the rising of the sun and the
prayer before its setting; you should always keep in-mind
their importance: The daily prayers are, in fact, celebration
of Allah’s praises and you should never be unmindful of
them. Only those people will:be eligible to seé their Lord
who offer prayers both in the morning and evening and
celebrate His praises. Those who.do not offer prayers
cannot see Allah in the Hereafter, because our Hereafter
will be the reflection of our worldly actions and deeds.

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(3) It is narrated by Hazrat Suhaib that the Prophet of
Allah (pbuh) said: “When the People of the Paradise enter
the Paradise, Almighty Allah will say: “Do you want Me to
grant you one more thing?” They (the People of the
Paradise) will say: “Have You not brightened our faces?
Have You not.admitted us into the Paradise and saved us
from the -Hell? (What else is there to wish for?)” He (the
Prophet) said: “Then veil will be lifted and they will be
“seeing the Face of Allah (without any veil); nothing dearer
would have been granted to them than seeing their Lord.”
Then he recited: “To those who do right is a goodly
(reward) — more than in measure.” [Muslim]

Explanation: The delight of seeing the Face of Allah will be
more pleasurable than any other gift of the Paradise. It is.
impossible to see Allah in this world. Here man’s-senses
work within certain limits, and man cannot comprehend
those things which are beyond these limits. Therefore,
when Hazrat Musa wanted to see Allah, he was told by
that he could not see him. However, the rules will’ be
different in the Hereafter than this world and the limits of
man’s senses will be quite different.

:

Prophet Speaks - | 333

The Quran, 10:26. This Verse indicates.how Allah's
gifts are granted more than in measure. In another Saying,
the Prophet of Allah (pbuh) has said: “Amongst the People
of the Paradise, that. person would be more respectable
who will be given the opportunity to see Allah in the
morning and in the evening. Then he recited the Verse
(75:22): “Some faces that Day will beam (in brightness and
beauty) looking towards their Lord. (Ahmed, Tirmizi,; as
Narrated by Hazrat Ibn Umar)

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Ss pga Cag So gut (8G pads Gaga Set al gla
gs Ss 5 J at asl ple tat a a
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seins Be al Sigh its Ue piel 9 ek J Oatath

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(4) It is narrated by Hazrat: Jabir that the Prophet of
Allah (pbuh) said: “When the People of the Paradise will be
in the comforts and luxuries, suddenly a light will manifest
on them. When they raise their heads they see that their
Lord is looking down upon them from above. Then He
(Allah) will say: “Peace be.upon you, .O People of the
Paradise!” He (the Prophet) said: “This is what is meant by
the Word of Almighty Allah: “Peace! A Word (of salutation)
from the Lord Most Merciful!” (The Quran, 36:58) He (the
Prophet) said: “Then Allah will look at them and they
(People of the Paradise) will look at Him, and they will not
pay any attention to anything of the. gifts (of the Paradise,
as they will be so raptured with looking at Allah). They will
.be looking at Allah until He conceals Himself and his
radiance remains.” [Ibn Maaja]

Explanation: Nothing will be more. engrossing than seeing
. the Face of Allah.

+

334 ; Prophet Speaks - |

That is, the effects of sighting of Allah will remain
both internally and externally.

Effects of Belief in the Hereafter on Man's
Thoughts and Actions

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(gs) wfinie jolt Sf S58 SIE Wd gb bs dia
(1) It is narrated by Hazrat Abdullah bin ‘Umar that ’
once the Prophet of Allah (pbuh) caught hold of my

"shoulder and said: “Be in this world as if you are a stranger
or a traveler. [Bukhari] ‘

Explanation: The status of Man in the world is that of a
traveler. He should not live here as if he will be staying
here permanently; rather he has to live here like a traveler.
A traveler does not get enamoured with a foreign country,
but will always: be longing to get back to his homeland.
Similarly, mar should consider life in this world a place of
temporary stay and the- Hereafter as his real homeland.

ae The world should be considered a foreign land; rather, if he

can, he should consider himself as that traveler who never

stops during his journey but keeps on traversing towards

-his destination. If man lives in this world in such a fashion,

then the worldly life can never make him unmindful of the

real objective of his life, nor can any unwanted desires and
. avarice can make him go astray. - :

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WS E558 aghio ind Sights (g Gish 131 clad So5f 5 ighe

(sol) poli 35 OB Lao GallM aadly IDE Ain Sates pik; piss
(2) It is narrated by Hazrat Abu Ayyub Ansari that a
person came to the Prophet of Allah (pbuh) .and said:
“Advise me briefly.” He (the Prophet) said: “When you’
stand for the prayer, perform. the prayer like that person
who .is being bidden farewell. Never utter anything for

Prophet Speaks - | 335

which you might have to apologize tomorrow. Renounce
whatever is in the hands of the people.” [Ahmed]

Explanation: It means that you should always be prepared
for the journey towards the Hereafter and never be
careless. Whenever you pray, pray as if it is your last
prayer and that you will not have another opportunity to
pray. When you utter something, utter it with full
responsibility. You should always remember that you have
to account for your every word and action before Almighty
Allah. Be indifferent to the wealth and comforts available to
others; you should never long for them. You should trust
only Allah, because this is the demand of belief in the Unity
of God and the belief in the Hereafter, without which you
will not be able to achieve contentment in your life.

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(uml)

(3) It is narrated by Hazrat “Ugba bin ‘Aamir that the
Prophet of Allah (pbuh) said: “If Allah, the Almighty and
Exalted, is granting His servant the worldly things of his
desire in spite of his disobedience, it is /stidraj (gradually
taking someone towards his destruction).” Then the
Prophet of Allah (pbuh) recited: “But when they forgot the
warning they had received, we opened to them the gates
of all good things, until, in the midst of their enjoyment of
Our gifts, on a sudden, We called them to account, when
lo! they were plunged in despair!” [Ahmed]

Explanation: The Quran, 6:44. This Saying shows that
possession of wealth and power by any person or nation
does not mean that he also enjoys Allah’s Good Pleasure.
Allah might be giving him enough rope to hang himself.
Allah’s admonition comes all of a sudden in the midst of all

336 Prophet Speaks -I-

the enjoyments, and the disobedient will not find any way
out and they are ultimately destroyed. -

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(4) It is narrated by Hazrat Ayesha that the Bish of
Allah (pbuh) said:-“The world is the abode of that person
who does not have an abode (in the Hereafter), and is his
wealth who does not have any wealth (in the Hereafter),
and only-that person accumulates it who does not have
vany intellect. ” [Ahmed, Baihagqi]. . See te

Explanation: That i is, there will be no abode and goods of -
comforts for that person who considers worldly gains more
important than the life in the Hereafter. What can be more
foolishness than running after the world and not doing
anything. for the Hereafter?

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de 45 3 155518 sliidy Saal 45,51 kara) TAS seh Sie

(ola nt b apall peves)) : Gai la
(5) .- It is narrated by Hazrat Abu Musa that the merce
of Allan (pbuh) said: “One who loved his world, will harm
his Hereafter; and the one who loved his Hereafter, will
harm his world. Hence, prefer the everlasting thing over .
the one that is perishable.” Lamed; Baihaqi]

Explanation: It is prudent to prefer the life in the Hereafter
which is everlasting, and not harm the Hereafter for the
sake of the world. Many occasions will arise in the world
when man: might have to bear losses for the sake of the
Hereafter. On such occasions, man has to select.either the
world or the Hereafter. Only that person will achieve
success who does not prefer the world over the Hereafter.
But this is possible only when man has removed the love

Prophet Speaks - | 337

of the world from his heart and has a desire for the
Hereafter, . a

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(6) ~ It is- narrated: by Hazrat Shaddad bin Aus that the
‘Prophet of Allah (pbuh) said: “The shrewd is that person
who controls his soul and acts for (the life) after death, and -
the foolish is that person who follows the desires of the
soul and attaches his false aspirations with Allah.” [Tirmizi,
- Ibn Maaja]

Explanation: It is extremely imprudent to. obey one’s false
desires and then hope. that Allah will-grant him higher
status in the Hereafter and also grant him different kinds of
gifts; only those people will be granted the success and
' salvation in the Hereafter who had always followed the
Truth and were never the slaves of their fae desires.

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(7) It is narrated by Hazrat Abdullah bin Masood that
the Prophet of Allah: (pbuh) recited the Verse: “Those
- whom Allah (in His Plan) wills to guide — He opens their
breast to Islam.” (The Quran, 6:125)Then he said: “When the
light enters the breast, it (the breast) ‘gets expanded.” It
was asked: “O Prophet of Allah! Is there anything through
which we can know it?” He said: “Yes; aversion to the
abode of deception and desire for the everlasting abode,
and making preparations for it before death.” [Baihaqi]

338 Prophet Speaks - |

Explanation: That.is, when the light enters the heart by
replacing the darkness, naturally a desire for the Hereafter

. is cultivated in him and the love for the temporary world -
exits from the heart and he engages himself i in preparing
for the life after: death:

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(ee) SUG abKaial § IS ihc) lel Opals J os,

(8): It is narrated. by Hazrat. Abu Hurairah that Abul
Qasim (pbuh) ‘said: “By.the Entity:in whose hand is life of
Muhammad, if you were to know what | know, you would
weep more and aah less.” [Bukhari]- 3

- Explanation: That i is, if those facts are revealed on you that

have been revealed on me ‘and.if you were to know’ the
Might and Power of Allah and the dreadful conditions of
the Hereafter, hase will lose all-your feeling of comfort and
ease.

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ai tle 1 Vi She alt tobe Sy Vi dill ay iil Ys

(slay). Aaah

*- (9) It is mrad by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “One who fears sets out at
nightfall, and one who sets out at nightfall reaches his .
destination. Beware, the commodity of Allah is very
expensive; beware, the commodity of. Allah is~ the
Paradise.” [Tirmizi]

Explanation: In Arabia, the caravans used to set out at the _
end of the night, because of which the dacoifs also used to
attack the caravans just before sunrise. ‘Those who wanted
to escape the assaults of the dacoits used to set out at the
nightfall itself and thus safely reach their destinations. The
Prophet-of Allah (pbuh) has made use of this similitude to
stress the point that as those who want to reach their
destination safely, sacrifice their sleep and comfort and set

Prophet Speaks - | - 339

out at the nightfall, similarly those whose destination is the
Hereafter should also sacrifice their comforts and luxuries
and strive to reach their-destination. The commodity’ that
man has to acquire from Allah is very expensive.
‘Everything can be sacrificed to acquire the Paradise which
Allah has. prepared for His obedient servants. The price. for
this Paradise is-nothing but sacrificing everything in the
Cause, of Allah and becoming the most obedient servant of
Allah. The Holy Quran states this fact in these words:
“Allah has purchased of the Believers their persons and .
their goods; for ‘theirs (in return) is: the Garden (of
” Paradise).” (9:111)

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~- (10) It is narrated by Hazrat Abdullah bin “Umar that a
person asked: the Prophet of Allah (pbuh): “O Messenger
of Allah, ‘who is the ‘shrewdest ‘and: the most. judicious
among the people?” He aid: “One who remembers death
oftentimes and prepares for it more than the others. Such -
people are the shrewdest; they embrace the eminence of
the world, “and .also the dignity and honour in- the
Pereatiete ” [Tabarani]

Explanation: Only those peoplé will be bestowed with the
position of dignity and honour in this world: and exclusively
in the Hereafter who are not enamoured with the world, but. -
'seek the Hereafter and strive for it. Those who. love the
world thé most and ignore the Hereafter will get only
‘ignominy both in this world and in the ean:

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340 Prophet Speaks - |

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(11) It is. narrated by Hazrat Ayesha: “I asked the
Prophet of Allah (pbuh) about this Verse: “And‘those who
dispense their charity with their hearts full of fear;” if it is

_ about those people who drink wine and commit theft.” He
said: “O Daughter of Siddique! No; rather, these are those
people who fast, perform prayers and spend in charity, and
still they fear that their righteous deeds might ‘remain
unaccepted. These are the people who hasten towards the
good deeds.

Explanation: The Verse quoted in the Seay is part of
Verse 60 of Chapter 23 of the Holy Quran. In Chapter 23,
among other things, one.of the attributes of the Believers
has been mentioned that they love the good deeds and
hasten towards them. Another attribute of them has-also
been mentioned that whatever they spend in charity, they
spend it with full of fear in their hearts. In this Verse;
spending is not confined to material things. Rather, in
Arabic language the word which is used for giving is “Eita”
which is also used to denote spending of non-materialistic
and spiritual, things. Hence, this Verse means that even
after spending in charity, performance of prayers regularly
and doing other good deeds, they fear that their good
deeds might remain unaccepted ‘by Allah. Hazrat Ayesha
wanted to know whether the people mentioned in the
Verse were those who commit. bad deeds and still fear
Allah. ‘In reply, the Prophet of Allah (pbuh) said that the
Verse was not’ about those who commit sins,” but was
about those Believers who fear Allah even after performing
‘good deeds, and further said that such were the people
who hasten towards good deeds. It is understood from this
that this is the quality that Islam wants to develop in its
followers. A Muslim should never be careless and get
contented. Although he has to hope for the good from
Allah, but he should never remain complacent and fear the
indifference of Allah. Only such people march ahead in the
performance of good deeds. Even after performing a great

Prophet Speaks -I 341

number of good- deeds, they feel that they have not done
much: and there are many things that have remained
.undone. In spite of his numerous discoveries, Isaac
Newton has admitted that what he had discovered was
very miniscule compared to the things which had remained
undiscovered. He said: “! do not know what | may appear

. fo the world, but'to myself | seem to have been only like a
boy playing on the seashore, and diverting myself now and
then in finding a smoother pebble or a prettier shell than
ordinary, whilst the great ocean of truth lay all
undiscovered before me.” Similarly, when a Muslim thinks
about the tasks.that-he had to do and those which he could
not do because of negligence, or might have done them
defectively, his fears will be exactly _ as have been
described in the Holy Quran.

After describing the likable quality of the righteous
servants of Allah, it has been mentioned that these were
the speople who sii hasten to perform the good deeds.

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(12) Hazrat Mustauirid bin Shaddad says that he heard

the Prophet of Allah (pbuh) saying: “By Allah, the similitude .
of the world against the Hereafter is such as one amongst

you dipping a finger in the sea and seeing how much water

has come out wth it.” [Muslim]

Explanation: That is, the world is as worthless Compared
to the Hereafter as the water on the finger compared to the
water in the sea. The Prophet (pbuh) has given this
example just -to explain this fact. Otherwise, even this
comparison does not fit the reality. The Hereafter. is
everlasting and the world is limited and temporal. The thing -
which is temporal cannot be compared with the thing which °
is everlasting. Hence, preferring the | world over the

Hereafter i is foolishness. i

H
1

342 Prophet Speaks - |

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(13) It is narrated “by Hazrat Sahl bin Sa‘ad that the -
- Prophet of ‘Allah (pbuh) said: “If the worth of the. world. in
. the’ sight of Allah were to be even equivalent to the wing of
a mosquito, He would never have given a sip of water from
it to any Unbeliever.” [Ahmed, Tirmizi, Ibn Maaja]

Explanation: Since the world is worthless compared to the
Hereafter, even the Unbelievers and the disobedient ‘are
allowed to enjoy it. However, in the Hereafter, they will not
be allowed even a drop of water to quench their thirst.

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(14) . Itis narrated by Hazrat. “Umar: “Once | called in
- the Proptiet of Allah (pbuh). He was lying on a rough mat
and there was no bed between him and the mat. The mat
had left its marks on his side. He was reclining on a pillow
‘made out of skin ‘and stuffed with palm fibers. | said: “O
Prophet of Allah, make supplication to Allah to bestow
ample favours on your Ummah (Brotherhood); there Persia
and Rome have been granted riches although they do not
worship and serve Allah.” He said: “Do you still think so, O
son of Khattab? These are those people who have been
_ bestowed with the riches in this worldly life itself (they will
not get anything in the Hereafter).” In another narration (he:
reported to have said): “Are. you- not contented that for

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Prophet Speaks - 1 ; 343

them be the world and for us be the Hereanier, . [Bukhari,
Muslim] ~

Explanation: ‘The Biophee of Allah (pbuh) Had siwaye
preferred the Hereafter over the world. He always kept in’
view only the’ desire for the Hereafter and the. Good’
Pleasure of Allah..He never tried to earn riches of the world
and never liked life of comfort and luxury. Hazrat Ayesha

says that the household of Muhammad (pbuh) had’ never:
eaten a-full meal of barley bread for two days continually

until his death. Neaielade ANE

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(15)- It is ‘pairated by Hazrat. Abu Hurairah that the. |

Prophet of Allah.(pbuh) said; “The world is a prison for the.
Believer and a Paradise for the Unbeliever. : " [Muslim]

: Explanation: That. is, compared to the life-that-a Beliéver-
gets in the Hereafter, the life in this world is like a prison. A’

: prisoner always desires to be released from the prison and

go back to his home: Similarly, those who have-realised ©
the real nature of the world will never get enamoured with”
it. They live in this world thinking and deSiring the Paradise ~

in the Hereafter which Allah has promised for His obedient _ ~

servants. Contrary to this, for the Unbeliever, who gets:
nothing in’ the Hereafter, the World is everything for him; it:
iS his: Paradise."He can enjoy the world as much-as he
wants, but in the Hereafter he has to face such ee
which he banat even imagine here.

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. 344 ’ Prophet Speaks - |

_ (16) It is narrated by Hazrat “Amr bin ‘Auf that the
Prophet of Allah said: “By Allah, | do not fear onset of
poverty on you. But | fear that the world is spread out for .
you as it had been spread out for the people before you,
and you also begin to compete with each other for it-as
they had competed, and annihilate you as it had
annihilated them.” [Bukhari, Muslim]

Explanation: That is, |-do not fear onset of poverty on you;
rather, | fear for you that you. might be bestowed with
abundance in the world and you might become unmindful
of your duties and résponsibility and forget the Hereafter
and thus get destroyed. Similar was the case with the
previous people before you who, when bestowed with
abundance, forgot their real objective of life and began
worshipping the world which resulted in development of
ethical and spiritual evils in them and when their rebellion
exceeded the limits, they were annihilated by Allah:

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(six) SB gst Aika 5 aka ast gS Sh
(17). Hazrat Ka’b bin lyadh says | ‘heard the Prophet of .
Allah (pbuh).saying: “For every Ummah there.is a trial and

the trial for my Ummah is the wealth.” [Tirmizi]

Explanation: In this-Saying, wealth has been described as
@ trial. In-the Holy Quran too .wealth and children -have
been declared as trial (see Ch. 8:28,-Ch.64:15); because
when people get enamoured with wealth they usually
- ignore the Truth. Wealth is meant to serve man. However,
when man becomes avaricious of wealth, he begins to
adore it, and this avarice never ends. In such a situation,
man forgets the demands of Faith and Religion of Islam:
Therefore, the Prophet of Allah (pbuh) has described
- wealth as a trial. Only a few people come out of this trial
successfully. Such. people are in a minority who do not
become unmindful of their duties after becoming wealthy
and who pay their Zakat and spend their wealth in charity
for the benefit of the poor and other collective welfare

Prophet Speaks - 1 : 345

schemes. In the present era, many movements are based
on economic issues. These movements consider the
-economic-issues as the real: and fundamental issue of
man’s life, which has, instead. of solving it, entangled the
issue even more. ’

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(18) It is narrated by Hazrat Ka’b bin. Malik that the

Prophet of Allah (pbuh) said: “Two starving wolves that -
have been left in the midst of sheep will not cause so much

destruction to them as man’s avarice for the wealth and

eminence will cause to his Religion.” [Tirmizi, Darmi]

Explanation:. The Prophet of Allah has explained the fact

with the help of an. example that when man cultivates in

_ him the avarice for wealth and eminence, rank and

position, he destroys his Religion (Islam). Islam actually

- teaches man to consider the world’as a temporary abode

- and cultivates in him the consciousness of the grandeur

and greatness of Allah. Instead of this, when man. begins.
to cultivate in.him the grandeur of the world and a desire

for the wealth and. rank, he loses his Religion. You cannot

expect from such a person that he would fulfill. the |
demands of the Religion and live within its prescribed

boundaries.

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(19) It is narrated by Hazrat Abdullah bin Masood that
* the Prophet of Allah (pbuh) said: “Who amongst you loves
the. wealth of his inheritor than his own wealth?” People

346. Prophet Speaks - |

said: “O Prophet of.Allah, every one of us loves his wealth

“more than that of his inheritor.” He said: “His wealth is that.
he has sent ahead and the wealth of his inheritor is that ‘
which he has left behing.” [Bukhari]

Explanation: That is, who likes his wealth to bé in
possession of his inheritors than his own possession?

That is, no one amongst us loves the wealth of our
inheritors more than our own wealth and: who. wants his
inheritors to possess his wealth instead of him.

It means that in "reality man’s own wealth ‘is that
which he has spent in the Cause of Allah and has_ thus
sent ahead to be deposited in the Hereafter; whatever he
has left behind is not his’ wealth but is the wealth of his -
inheritors. Actually, that person is not to be considered
wealthy who has wealth in this world, but wealthy is that.
person who has deposited his wealth in’ the Hereafter by
spending it in the Cause of Allah. . Sty

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(20) It is narrated” by’ Hazrat Abu Hurairah that. the.
Prophet of Allah (pbuh) .said: “When a man dies, the
angels ask: what has he sent ahead and the people ask:
what has he left behind?” [Baihaqi] ~

Explanation: It means that after: the death the most
important thing is not what wealth the deceased has left
behind, but it is the good deeds that he had performed ; and
thus stocked them in the Hereafter.

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(aise cpt)

Prophet Speaks -- | 347

(21) - It is a Mursal narration of Hazrat Jubair bin Nufair
that the Prophet .of Allah said: “| have not been inspired-to
accumulate * wealth and..be-a trader, but | have been
inspired: “Celebrate the praises of thy Lord, and. be of
those who prostrate themselves in adoration, and serve thy :
- Lord.unti! there come unto. you the.Hour that is Certain.” ;
-{Sharah al-Sunnah] +s as

Explanation: Mursal i is that incompletely iranemitted Saying
of the Prophet which rests on a chain of authorities that
goes no further than the second generation after the
Prophet (pbuh). ave : .

That is, it is ate my ante and: Sesdlion au it is not
my mission to accumulate wealth and try to become a
successful trader; rather what Lhave Reet inspired to do.is
something else. lee yale

- The Holy Guna; 15: 98-99. That is, - the real
objective of my life is Gelebrating-the praises of Allah and
serving and worshipping Him, and | will have-to perform
this task of serving Allah and prostrating before him till the
‘last breath of my life, and this is the real wealth and capital
and not ‘that- which the worldly PEple’€ consider to be their
- wealth. : .
' This-was not iat an oral claim of the Prophet of
Allah -(pbuh); rather, -he lived his entire life accordingly.
This is one of.thé proofs of his being the true Prophet of
-Allah. The extent to which a person follows the footsteps of
the Prophet of Allah: (pbuh), to that- extent he will be’
._ considered to.have succeeded ‘in his life. :

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Gaede Ss UilN Seg asl alg Wa

348 - ; , Prophet Speaks -!

(22) It is narrated’ by Hazrat Anas that the Prophet of
Allah, (pbuh) said: “To the one whose intention is to seek
the Hereafter, Allah grants him contentment of heart and
unites all his disunited state of affairs; the world comes to
him but it would be ignominious in his sight. And-to the one °
whose intention is to seek the world, Allah brings poverty in ~
front of his eyes and scatters his state of affairs, and he
gets the world only as much as he has been destined to
get.” [Tirmizi, Darmi, Anmed]

Explanation: That i is, he-will always have the fear of poverty
and: will be devoid of contentment. In spite of all these
troubles and after losing contentment of heart, he will get
only that much out of the world as has béen- destined for
him by Allah. This Saying has also been reported by Imam
Ahmed and Darmi through Hazrat Abaan and Hazrat oe
bin Thabit Ansari respectively.

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(23). Jt is narrated by Hazrat: Abu: tmmana that the
Prophet of Allah (pbuh) said: “Only that Believer amongst
my friends is worthy of envy who is lightly endowed, has a
share in the Prayers (Salat), serves his Lord excellently,
and obeys Him in secret, is unknown to the people, will not:
be pointed out with fingers, has the sustenance which is
sufficient (for existence) and he is contented with it.” Then
he snapped his-hand and said: “His death hastens, he has
only a few women who weep for him, and his inheritance i is
also small.” [Ahmed, Tirmizi, Ibn Maaja}

Explanation: Itis evident from this Saying that the valuable
thing in man’s life is not the abundance of wealth with him,
because of which he is famous and people point out that

Prophet Speaks - | _ 349

he is such and such a person. Rather, the valuable thing is
his relationship with his Lord. If this relationship is on the

correct-footing,. then his life is worthy of envy. If such.a-

man has been lightly endowed with the worldly goods, he
will be able to give more time in fulfilling his religious
responsibilities, will be able to serve and worship Allah
more and more, and when death approaches him to take

him away he can arrive at the Hereafter lightly burdened; -

neither will there be any quarrel with regard to his
inheritance nor will there be any problem with regard to the
weeping women.

‘

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(24) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “When you see a servant (of
Allah) having bestowed with indifference towards worldly
things and: taciturnity, then get closer to him because
wisdom descends on him.” [Baihaqi]

Explanation: Such a person would be a realist. His talks
will be full of wisdom. Availing companionship of such a
person will have a favourable effect on man. On the other
hand, a careless person who is avaricious of the worldly
things will be careless about what he talks and his
companionship will be quite harmful. However, the
companionship of a person on whom descends wisdom
will be quite beneficial and, therefore, the Prophet of Allah
(pbuh) is advising to become a companion of such a
person.:

This ‘Saying shows that showing undue interest in
the world and indulging in useless and loose talk act as
poison for the spiritual life. Useless talk and undue love for
the worldly things kills the heart and dims its light and will
not remain fit for the descent of wisdom. Wisdom, in reality,
is a great gift from Allah which leads to acquisition of many

350. Prophet Speaks - |

good things. The Holy Quran says: “He (Allah) grants
wisdom to whom He pleases; and he to whom wisdom is
‘granted receives indeed a benef t overflowing.” (2:269) *

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(25) Itis narrated by Hazrat Abu Zar that the Prophet of
Allah (pbuh) said: “Any servant (of Allah) who adopts

- indifference towards worldly things, Allah will grow in his
heart wisdom and he will articulate it by his tongue will
make him comprehend’ the deficiencies of the world and
their cure; and will take him out from it safe and souid
towards the Abode of Peace (Paradise).” [Baihaqi]

Explanation: That is, when the servant of Allah shows .
indifference-towards the worldly things and adopts a god-
fearing life, Allah cultivates in his heart-wisdom, and words
‘of wisdom begin to come out of his tongue and pen which
benefits the other people’ too. He is’ also given: insight
about the deficiencies and ills of the world and with that
insight: she.is able to cure all such diseases. He will also be
‘a ‘source: of guidance to others. In-the end, with Allah's
_ Grace and Mercy, he is taken away from the world with his
Faith intact and is admitted into the Paradise which is an
abode of peace and- tranquillity free from el oe of fears -
and miseries. .

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(26) —Itis narrated by Hazrat Ma‘az bin Jabal that when
‘the Prophet of Allah (pbuh) sent him towards Yemen, he
said: “Beware. of luxurious life, because the servants of
Allah do not lead a life of ease and comfort. ” [Ahmed]

Explanation: “That is, those who are truly the ‘Servants of
Allah will always keep i in view the Hereafter and try to work

Prophet Speaks - I = , . 351

for -it. They-do not lead a life of ease.and comfort; they
always worry about: the life in the Hereafter. If man really
worries about the Hereafter, he will have little time’for
conifort and luxury and he will be engaged in preparing for
the Hereafter. Even though he’makes use of Allah's gifts in
the world but it will not be in.the manner-a worldly man

. uses them. Rather, he makes: use- of them like an honest
and-responsible’ person and he will always remember that
he has to account ny all the ait that he ee: used in ithe
world. .

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“Sal Sl il

(Azle Gul gies) .

(27) . It is narrated by Hazrat Abu Zar that the Prophet of.
Allah’ (pbuh) said: “Making lawful things . unlawful for
himself and wasting wealth is not-renouncement of the
worldly. things (Zuhd). Rather, the renouncement of the
worldly things is trusting: more what is with: Allah than what
is ‘in your hand, and when you face with a-difficulty, its
rewards becomes so coveting for-you that you begin to
: desire that it remains with you.”:[Tirmizi, Ibn Maaja] .

Lecil (SAN Ss JE B Gi ge 3 Gi be a0

Explanation: That is, some people think that giving up |
completely all comforts. and gifts granted by Allah is Zuhd
(showing indifference to worldly things). The Prophet of
Allah (pbuh) has corrected this wrong notion and has
informed us that Zuhd is not an external thing but is
actually shows the nature of‘man’s Faith that whether man
trusts those things that he possesses more or trusts those
things that Allah possesses and which He has promised for
His obedient’ servants; in fact he should have a fervent .
desire for it. If man. cultivates this quality in him, naturally _
he will be able to get rid of the devotion to the world and to
the luxurious life: He will ay to become eligible for those

352 J _ - ~Prophet Speaks - |

things that Allah possésses and he will always trust the
~BeneVolence of Allah and His inexhaustible treasures
rather than the worldly things that are. bound to perish.

The other sign of Zuhd described in the Saying is
that when encountered with a difficulty, man begins to
covet the reward that he is expected to get because of that
difficulty rather than the feeling ‘that he should not have
encountered: the difficulty in the first place. Man can
cultivate this feeling only when he prefers the Hereafter to
the comforts and luxuries of this world. Always keeping in
view the Hereafter is the foundation stone of Zuhd. It
should be clarified here that this Saying does not teach
that man should desire and invite troubles and difficulties
in his life; rather, the Saying stresses the. fact that man
should reach and covet for the rewards of the Hereafter
rather than the luxuries of life in this world.

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(28) It is: narrated by Hazrat Abu Hurairah that’ the
Prophet of Allah (pbuh) used to pray: “O Allah, make the
subsistence of the followers of Muhammad enough to meet
their requirement.” [Bukhari Muslim]

.Explanation: That is, grant them that much subsistence
that is enough to meet all their requirements. It is
understood from this Saying that if a person gets enough
subsistence to meet his needs, he should thank Allah ‘for
that. .

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(29) - It is narrated by Hazrat Mahmud bin Labeed that
the Prophet of Allah (pbuh) said: “There are two things -
which man dislikes. He dislikes death although death for

Prophet Speaks - | 353

. the Believer is better than the trial, and he dislikes paucity
of wealth although paucity of wealth shortens appraisal of
accounts: (in the Hereafter).” [Ahmed]

Explanation: Instead of facing a trial, it is better for man to
face death so that he could get protection from all sorts of
trial and tribulations. Although, paucity of funds sometimes
irks the man, he has to understand that excess of wealth
brings with it responsibilities and trials. If the wealth is less,
appraisal of his accounts will also be short-in the Hereafter
and he will be able to a over this difficult stage very
ule: ‘

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A G5 Gi lag Bai 5 yl sles ae anak
eto “WSS 3 th fas Ss path a SbS

5 (ele all «(Geka tert) I:

(30) It is. narrated: by Hazrat Ibn Masood that (oncey the
Prophet of Allah (pbuh) had slept on a mat. When he rose,
he had marks of the-mat on his body. (Noticing this) Hazrat
Ibn Masood said: “O Prophet of Allah, if you order us-we
will spread out a:bed for you or do a similar thing.” He said:
“What concern do | have with the world? My relationship.

with the world is just like a-horseman who takes shelter -

under a tree’and then proceeds (towards his destination)
after leaving it.” [Ahmed, Tirmizi, Ibn Maaja]

_ Explanation: .That. is, when the world isnot our final
destination, why should we. unnecessarily worry about
obtaining comforts here? A horseman who stops under a |
tree to take rest never tries to build a rest house under the
- tree. He will be “more concerned with reaching his

destination. Therefore, the prudent thing is to spend more

time to build our Hereafter.than acquiring more luxuries
and comforts in.the world at the cost of the Hereafter.

354 : Prophet Speaks - |

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(31) ‘It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “Do not be envious over the
comforts and luxuries of a wicked person, because you do
not know what he will encounter after his death. Indéed,
with Allah, for him is ‘such’a killer that never dies.” -
. [Al-Baghvi in Sharah al-Sunnab]

Explanation: That is, it is foolishness to be- envious of the
luxuries and comforts of such a person who, ultimately, will
be burning in the Fire of the Hell. The real thing of concern
should be the result in the Hereafter and not the temporary
luxuries and comforts of the world. No one becomes
envious of the comforts and the choicest meals provided to
the person who is soon to be hanged. Similar is the case_
with those who disobey Allah and rebel against Him. If they
get any comforts in this world, they are just like the
comforts and choicest meals provided to the death row
prisoners. No one covets such facilities and .comforts,
because everyone will be aware of the final outcome. The
word “killer” used in this Saying probably means the Fire of
the Hell which never dies down.

“2,

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(32) It is narrated by Hazrat Mawiah that he wrote to
Hazrat Ayesha and requested her to advise him which is
not too long. Hence, she wrote: “Peace be upon you! Now .
then, | have heard the Prophet of Allah saying that: “One
who wants to please Allah by displeasing the people, Allah
will free him from worrying about the people, and the one

Prophet Speaks - | , 355

who wants'to displease Allah by pleasing the people, Allah
will hand over him to the people.” And peace (be upon
you).” [Tirmizi]

Explanation: Although the Saying of the Prophet of Allah
(pbuh) quoted by: Hazrat Ayesha in her letter is quite brief
but is full of meaning. The gist of the Saying is that man
should worry about acquisition of the Good Pleasure of
Allah both in this world and- in the Hereafter. He should
perform all those deeds which pleases Allah and should
not care if people get displeased with him. When he does
so, Allah will free him from the clutches of the people and
will fulfil all his requirements in such a way that he cannot
even imagine. However, if he is not concerned with
pleasing Allah and is more concerned with pleasing the
people, Allah hands him over to the people and such a
person will never be able to free himself from their
bondage. Deprived of the protection of. Allah, he will be
handed over to them who are as weak as himself.

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(33) It is narrated by Hazrat Abu Hurairah- that -the
Prophet of Allah (pbuh) said: “The person who wants to
acquire lawfully (goods of) the world in order to refrain
himself from begging, provide sustenance and comforts for
his family, and show compassion to his neighbours, he
shall meet Almighty Allah in such a fashion that his face
will-be (illuminating) like ‘a full moon. And the person who
wants to acquire lawfully (goods of) the world inorder to
become wealthy, vainglorious, and ostentatious, shall meet
Allah in- such a fashion . that el a Allah shall be
infuriated with him.” Baier 7 2

356 : ; ~ Prophet Speaks <I

Explanation: It is understood from this Saying that if the
intention. is right and the objective is virtuous; there is
nothing wrong in the acquisition of wealth through lawful
means; rather Ailah will-be pleased with such a person.
However, if the objective is to acquire more and more
weaith for vainglory and osténtation, even if the wealth is
acquired through lawful means, one cannot escape the
wrath of Allah on the Day of Judgement, and if one is to
accumulate the wealth through. unlawful means, the
oars will be even more severe.

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(34) ‘It is narrated by Hazrat Abu Bakra that a person
asked: “O Prophet of Allah, who is the best among the
people?” He said: “That person whose life span had been
long and whose deeds had been good.” He asked: “Who is
the most evil among the people?” He said: “That person
whose life span had been long and whose deeds had been
bad.” [Ahmed] _ é

Explanation: Longevity is a great gift if it is ‘accompanied
with good deeds. However, if the deeds are not good, this
longevity will be a bane instead of a blessing.

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on a ay ts ia, si cabal Ake aaiall a a3 Abyis
(35) It is narrated -by | Hazrat - Abu Hurairah - Fe -the_
Prophet. of Allah (pbuh) said: “On- the Day of Judgement,
that person will have the lowest rank who has wasted his
Hereafter for the sake of the world of others.” [Ibn Maaja]-

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(hss: 7% Uae a Obs Sieg Peer

_ Prophet Speaks - | ; z ~. 357°

(36) It is narrated by Hazrat Umm al-Ala Ansariyah that
“the Prophet of Allah (pbuh) said: “By Allah, | do not know, | -.
‘do not know, even though I-am,the Prophet of Allah, what
will be Sepe to me and to you- [Bukhari

Eplaviatloni That is, the Day_of Judgement is so terrifying
that it is not possible to have-in this ‘world detailed:
knowledge about what will happen there and crag) what
stages one has to pass through. :

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(37):- Itis nafrated By Hazrat ibn Abbas that the Prophet
of Allah (pbuh) said: “I looked into the Paradise and | saw
* many of. its-inhabitants to be the indigent, and | looked into
the Hell and | saw many of-its inhabitants to be women.”
[Buster “Muslim]

_ Explanation: Intoxicated -with the wealth, many persons.
forget to fulfil their responsibilities and thus become eligible
for -Hell. The possibilities of the indigent accepting
guidance-will be more because,. generally, they are soft-.
hearted..and their eyes are not covered with the veil. of

~ wealth. The: women: generally adopt an attitude, because
of their short-sightedness and temperament,. which -is: not
liked by Allah. |f.they are bestowed with -beauty by Allah,"
they. become arrogant, and they do not understand that
without good character and: conduct just -physical beauty
has no’ value. Those women who-possess bad character
and conduct not only do not thank their-husbands, but also
do not thank: Allah: Because of this, they also cultivate in
them:the bad habits of backbiting, siandering, envy, -hate,
etc. which take them to the Hell without they having an
inkling about it.

358

- FAITH AND ISLAM

Effects and Results of Faith

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~ (1). It is narrated by Hazrat Abu Hurairah that the

Prophet of Allah (pbuh) said: “Faith has more than seventy

segments. The loftiest among them is saying La ilaha

Ifallah (There is no god except Allah), and-the lowest

among them is removing a harmful substance from the ~

path, and shyness is also a segment of Faith. ” Bukhari
Muslim]

Explanation:. There are many segments of Faith. Faith
demands that it should manifest in every segment of
human life. Right from the ideology to every. kind of minor
or major good deeds, Faith should run in them like the soul
in a-body. From the Faith, an ethical entity comes into
being and then from that ethics comes into’ being the
practical life. Faith:is just like a seed which takes root in
human soul from which: a tree of practical life grows with
numerous branches and leaves. The Islamic teaching of
belief in Oneness of God and. worship of One True God
does not confine to a limited segment of human life, but
encompasses every segment of individual and‘ collective
human life. Islam has such a beautiful synthesis of Faith,
ethics and actions that every intellectual and right- thinking
person is forced to acknowledge it.

Prophet Speaks - I : 359

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(2) It is narrated by Hazrat Abu Umama that a person
asked the Prophet of Allah (pbuh): “What is Faith?” He
said: “When your good deed makes you happy and ‘your
bad deed saddens you, you are a Faithful.” He ‘asked:
“What is sin?” He said: “When a thing creates anxiety and
‘suspicion in your heart, give it up.” [Ahmed]

Explanation: This - Saying shows ‘us that there is a deep
relationship between Faith and man’s actions. It is the
Faith that gives happiness on the performance of good -
deeds and grief on the commitment of bad deeds.

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(3) _It-is narrated-by Hazrat Anas‘ that the Prophet of |
_ Allah (pbuh) said: “When a person has three things in him,
‘he has -found sweetness of Faith: that Allah: and His
Prophet should: be more dearer to him than evérybody
else; that his love for a person should not be but for-the
sake of Allah; reverting back to the Unbelief should be as

loathsome for him as getting thrown into the fire.” [Bukhari,
Mueinl

Exbianatios: This Saying clearly describes the full effects
and results of real Faith. ‘Complete Faith results in-spiritual
comfort and relish. The - three ‘things that have been
described in this Saying are signs of complete Faith. When
the importance of love of Allah and His Prophet gets
~ manifested on the Believer, Allah and His Prophet become
the most adorable entities for him. He becomes a true

360 Prophet Speaks - |

servant of Allah and his life pivots around the entity of
Allah. Acquiring Allah's Good Pleasure becomes more
important than his own life and he gets real comfort in such
a feeling. He will cultivate friendship and enmity only for
the sake of Allah. Whatever acts he performs, he will
perform for Allah alone and his programme of life will be
based only on the ordinances of Allah. He will have such a
strong Faith that reverting back to the life of Unbelief will
be as loathsome for him as getting thrown into the fire,
because Unbelief ruins the human nature and its result in
the Hereafter will be nothing but fire of the Hell.

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(4) It is narrated by Hazrat. “Abbas bin Abdul Muttalib
that he heard the Prophet of Allah (pbuh) saying: “That
person tasted the taste of Faith who accepted Allah being
the Lord, Islam being the Religion, and Muhammad being
the Prophet.” [Muslim]

Explanation: This Saying tells us that Faith is not a
tasteless thing; rather, it is a thing which provides spiritual
comfort and relish. We call that thing relishing which fulfils
all our ambitions and natural desires. Faith is indeed a very
important necessity of human life, without which man is
deprived.of a great gift. It is another thing that he might not
realise it. A person, who has complete Faith, cannot
remain ignorant of its taste. Man can achieve the real and
complete Faith only when he acquires the knowledge
about the Religion of Islam and the greatness of the
Prophethood. When he has such kind of knowledge, then it
becomes impossible for him not to accept, with his heart
and soul, Allah as his Lord, Islam as his Religion, and
Muhammad (pbuh) as his Prophet and guide. Acceptance
of the Lordship of Allah is the call of human nature. Islam is
that natural Guidance which fulfils all the demands of the
human nature, and Hazrat Muhammad (pbuh) is that

Prophet Speaks -| anne _ 361.

Leader who guides a towards im natural: Path of
ms ‘human ifs.

ae

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(5) Hazrat Maaz “bin Jabal says that he asked the
Prophet of Allah (pbuh) about the more excellent Faith. He.
said: “That is you love someone for the sake of Allah and
hate someone for the sake of Allah and keep your tongue
; engaged in the remembrance of Allah.” He (Hazrat Maaz).
asked: “What else O Prophet of Allah?” He said: “And that
you like for others what you like for yourself, ‘and dislike for
others what you dislike for yourself.” [Ahmed] _

Explanation: ‘It means that the loftiest status of Faith is that
man’s relationship with-Allah and His servants should be
on correct footing. His heart should be filled with the love of
Allah and his tongue’ should be always ‘engaged. in the - .
remembrance - of Allah. Behind “his every intention and.
- action, there should be only the passion to achieve Allah’s
Good Pleasure. His friendship, his enmity, his love and his
‘hate, everything should’ be in accordance with thé Will of
‘Allah, and he-should lead: his life’ in such ‘a way that it
_ Should revolve around the intention to acquire Allah's
Good Pleasure.

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- (6) It. is , narrated by. Hazrat Abu Umama that the
Prophet of Allah. (pbuh) said: “Whosoever loved for the
sake of Allah and hated for the sake of Allah, and gave for

the sake of Allah and held back for the sake of Allah, he
perfected (his) Faith.” [Abu panel.

362 Prophet Speaks - I

Explanation: It is understood’ from this Saying that one can
call his Faith perfect only when it has moulded into ‘his
practical life. When the Faith is defective, the defect
reflects in man’s practical life.

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(7) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “The. perfect Faith among the
Faithful is of that person whose character is better ‘among
them.” [Abu Dawood, Darmi]

Explanation: Man's” character and conduct’: ‘is ‘the ‘see
indication of his Faith. If someone’s Faith has not raised
the standard of his character and conduct, it means that
his Faith is still defective. As the quality of his Faith
improves so also i improves his character and conduct. That
person amongst the people who has a perfect Faith will
also have a perfect character and conduct.

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(8) It is narrated by Hazrat Abdullah bin “Amr that ihe
Prophet of Allah (pbuh) said: “Muslim is that person from
whose tongue and hands the other Muslims are safe, and:
a migrant (Muhajir) is that person who has abandoned all
those things that Allah has forbidden.” These are the
words of Bukhari; it is stated in- Muslim that: “A person
asked the Prophet~of Allah (pbuh): “Who is a better

Muslim?” He said: “That person from whose tongue and
- hand the Muslims are safe.” [Bukhari, Muslim]

\

Prophet Speaks - | “A 363

Explanation: That is, the one who neither hurts any Muslim
through his tongue, nor cause pain and injury through his -
hand, is the true Muslim.

That is, migration does not mean just abandoning
home and property in the Cause of Allah; rather, it also ©
means abandoning all those things which Allah dislikes
and has forbidden.

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(9) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “Muslim is that person from
whose tongue and hand the other Muslims are safe; and
the Faithful is that person from whom the lives and
properties of the people are safe.” This is the narration of
Tirmizi and Nasai; the Baihaqi in the Shu‘bal Iman has
narrated from Hazrat Fuzala these additional words: “And
the Mujahid (striver in the Cause of Allah) is that person
who obeyed Allah and strived against his soul, and Muhajir
is that person who abandoned mistakes and sins.” [Tirmizi,
Nasai, Baihaqi]

Explanation: That is, he does not shed the blood of other
people unlawfully, nor does he destroy their properties.
People should not have any kind of apprclienston from
him.

That is, the real Mujahid is that person who defeats
his soul and makes. him obedient of Allah. It is understood
from this Saying that Jihad is not fought only in the battle
field, but continues all the time in man’s life.

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(10) It is narrated’ by Hazrat Abdullah bin ~ nea ra ak
“Aas that he heard the Prophet of Allah (pbuh) saying: “By
the Entity in Whose Hand is Muhammad's life, . the
similitude of the Believer is like a piece of gold whose
owner heated it up and it-did not, change nor decreased.
_By the Entity in Whose Hand is Muhammad's life, the -
similitude of the-Believer is like a bee which sucked the
juices of good flowers and produced excellent honey, and
did not break -or spoiled the branch on which it sat.”
red

Evilatiation: That is, a Bascyer is aS pure as purée gold;
when heated ‘it neither changes its colour nor its weight.:A
Believer consumes only clean food obtained through jawful
means, and nothing manifests from him except the’ good
: things and he never harms anyone. |

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(11) It.is narrated by Hazrat Abu Harare that the
Prophet of Allan (pbuh) said: “It is in the goodness of

man's Islam that he abandons all useless things.” [Ibn
Maaja, Tirmizi, Baihaqi]

Explanation: The more excellent and complete the Faith of ~
man, the more excellent will be his morality and good
deeds. If man gives up useless things, it is the-proof that
his religious life is better. Fulfilling the demands of Religion
and Faith, man actually fulfils the demands of his nature.
By: following the teachings of Islam man brings in -

Prophet Speaks - : : : 365

excellence in his. life, “and by disobeying the Islamic
teachings he ruins his life. It is written in the Bibles “Man
shall not live on bread alone, but ‘on every word that comes
from the mouth of God.” (Mathew, 4:4) That is, only the
ordinances of Allah givés life to man. ‘This fact has been
stated in the Quran thus: “Can he who was dead, to whom
We gave life, and a Light whereby He can walk amongst
men, be like him who is in the depths ‘of darkness, from
which he can never come out?” (6:122) In this Verse Faith
has been described as the life and the obedience of Allah’s
‘ordinances as walking in the fone both things complement
each other. «

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(12) It is narrated by Hazrat Anas that it rarely happened
that the Prophet of Allah (pbuh) has addressed us and he
has not said:.“He has no Faith who has no honesty in him,

’ and he has no oe (of sem) who does not keep his
promise.” [Baihaqi]

Explanation: That is, true Faith demands that man should
be honest and fulfill his promises. There is no relationship
between real Faith and dishonesty, embezzlement and
cheating. The Faith of such a person is weak and defective
“who claims that he believes in Allah and His Prophet and
Still is unmindful of his promises and is dishonest in hig
aeallags ;

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366 ; : Prophet Speaks - |

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(13) Hazrat “Amr bin “Abasa says: “I asked, O Prophet
of Allah, what is Islam?” He said: “Pleasant talk and
feeding of the. food.” | asked: “What is Faith?” He said:
“Patience and magnanimity.” | asked: “Which Islam is the
best?” He said: “(Of that person) from whose tongue and
hand the Muslims are safe.” | asked: “Which Faith is the
best?” He said: “Excellent character.” | asked: “Which
prayer is the best?” He said: “Which has lengthy
devotedness.” | asked: “Which migration is the best?” He
said: “Abandoning those things that your Lord dislikes.”
Thereafter | asked: “Whose Jihad is the best?” He said: “Of
that person whose horse got killed and his blood spilled.” |
asked: “Which hour is the best?” He said: “The last half of
the night.” [Ahmed] :

Explanation: That prayer is the best prayer which is
performed with_lengthy recitation of the Holy Quran and
with complete humility and submissiveness.

clad Lally tall 36 @ lll ge Satel gf Ye 5 (19)
(sie) - GUN Gye Gla Glaallg 21allg lat Go
(14) It is narrated by Hazrat Abu Umama that the -
Prophet of Allah (pbuh) said: “Modesty and mildness are

the two.segments of Faith, and bawdiness and impudence
are the two segments of hypocrisy.” [Tirmizi] °

Explanation: A Believer cannot be attributed with. the
qualities of bawdiness and impudence; these are the
attributes of a hypocrite. Modesty, respecting and
behaving decently with others are the traits: of Faith. Faith
encompasses all the civilized charactéristics: Deprived of
Faith, man is sure to invite ruination.

Prophet Speaks - ! 367
“cold Uk ab pty See dE Gulie gil ye 5(12)

lM oat dap) 485 NBG BE 5 G55 oll Bf
(15) tt is narrated by- Hazrat Ibn Abbas that he has
heard the Prophet of Allah (pbuh) saying: “That person is
not a Believer who eats his fill and his neighbour next to
him remains hungry.” [Baihaqi] :

Explanation: There is a deep relationship between’ man’s
Faith and his character and conduct. It is against man’s
Faith that he eats his fill and allows his neighbour to starve.

dia ain 1:28 aii Opts JIG JUS Babs Gl ge 5 (VP)

re alti ét S153) pXis and eins eS p5E9G1 pSib and

GRAN ad Wp ded Fhe 5 ed Gs UN Jaa
y ee ioadl oilly Gai 3a5 gin al tsi Gad col
Sle als Se ahi We Shad 5 lH aid Ge 35. ie pled
(ase!) bs 455155
_ (16) .Jt is narrated by Hazrat Ibn Masood that. the
Prophet of Allah (pbuh) said: “Allah has divided morality
between you as he has divided your subsistence between
you. Indeed, Almighty Allah bestows the world to the one
He loves. and also: to the one He does not love. But He
bestows not the Religion (of Islam) except on the one He
loves. Hence, Allah loves the one whom He has given the
Religion. And by the Entity in Whose Hand is my life, man
“cannot be a Muslim unless his-heart and tongue have not

become.Muslim, and he cannot be a-Believer unless his
neighbour is not safe-from his wickedness.” [Ahmed]

Explanation: In this Saying, the word Religion has been:
used in place of morality. It means that Religion is nothing
but morality. When a person has both morality and religion
~ in his life, it means that Allah has been particulary merciful
on wae sot. 3

368 __ Prophet Speaks - |

Man is. said to have: accepted Islam in full if his
‘heart and tongue has also-bécome Muslim; he has nothing
else in his heart except the passion to obey Allah; nothing
comes out of his tongue except the truth; there is no
difference between his esoteric and exoteric; and his heart
is bereft of all false beliefs and his tongue always-
acknowledges the Greatness and ons of Allah.

Bul G BylG and Bptu5s SUE 8 Fylde gil 9 5 (WY)
6 Bight oa alel ats 5 abi gb sais gla oe I

(GL und Jj apsll) oh d jakitls alti 3 Edis ali
(17) It is narrated by Hazrat Ibn “Abbas that the Prophet
of Allah (pbuh) asked Hazrat Abu Zar: “O Abu Zar, which
branch of Faith is the strongest?” He said: “Allah and: His
Prophet know better.” He (the Prophet) said: “Developing
relationship with the people for the sake of Allah, loving
someone for the sake of Allah, and cultivating enmity for

_ the sake of Allah. ” [Baihaqi]

Explanation: It is understood from this Saying that.there is
a deep relationship of Faith with man’s morality and his
practical life. If Faith is separated from man’s moral and :
practical life, it becomes a lifeless Perception:

lasyl Ge Sasi Balti 0545 da i bea gal 36 5 (\A)-

Nl g slaalls ¢ laadl jo analy igh gd bby E
(Gelays eter!) ‘ ~

(18) It is narrated by k Hazrat Abu Hurairah that” the
“Prophet of Allah (pbuh) said: “Modesty is a part of Faith
and its. place is in-the Paradise; immodesty is evil and the
place of evil is in the Hell.” [Ahmed, Tirmizi]

Explanation: The: eternal residence of the Believers is the
Paradise and similarly the eternal residence of the wicked:
is the Hell.. Modesty is part: of Faith and the one who
adores his Faith should keep away from immodesty and
committing bad deeds, because by adopting this attitude

Prophet Speaks - | - ; - * 369

his Faith. may get weakened or even it can be taken away sa
from him. :

355 Blams steady 33 “ati 8 oil GI 506 gi! ot 5 (14)
38 elle gil 45135 G Jou aa} adsl a8} 1G alee

(ola at dips) "38 33 tad baal cab -
- (19) It is narrated by Hazrat Ibn “Umar that the Prophet
of Allah (pbuh) said: “Faith and modesty have been placed
together. When one is taken away, the other is also taken
away.” In the narration of Hazrat Ibn “Abbas it is stated:
“When one is taken any! the other also” goes away with
it.” " [Baihaqi]

~ Explanation:. That is, as ‘the light i is found where a 3 lamp j is
lit, similarly there is a ‘close relationship ‘ between. Faith and -
modesty. If there is no Faith, it is foolishnéss to expect
: modesty in a man. Similarly, if there. is no modesty in a
io pérson, ‘it should be presumed that he does not have Faith ~
- or his Faith. is very weak and that it does. not have any
: effect i in. his life. . fate

State of Conviction :

ekd 8) cahi wot ssi il oes dd du us 4a (0.
eater ob AiG iS g SIE SLT ¢ al
(plies ssl) | 5

(1) .. It is narrated by Hazrat Jabir that a person. asked a.

the- Prophet of Allah (pbuh) during the Battle of Uhad:
“Kindly tell me, where will | be if | am killed?” He said: “In
the Paradise.” When he heard this, he threw away the
‘ dates that he was eating and fought until he was .
martyred.” [Bukhari, Muslim]

Explanation: Hearing that if he gets killed while fi ighting i in
the Cause of Allah he will. be admitted. into the Paradise,

370 Prophet Speaks - I

he hurled himself into the battle field and died fighting. He
had a few dates in his hand which he was eating, but he
threw them away because the taste of Paradise, which he
was promised, had made him oblivious of the taste of the
dates.

abel alg ne? CS Gadd of Ge 5 (1)
Kons WI Od sal 5 pl AHL Sle GAs ze}
d! 3333. ‘ead lb Sida ce ae Sts aa Ga
BUNS date Gis jad pb pues pede SGI ae

(line) -028 BS 4; cyte Sia) J catty ots fl
(2) It is narrated by Hazrat Abu Musa that the Prophet
of Allah (pbuh) said: “Paradise is under the shade. of
swords.” ‘Hearing this, a shabbily attired person stood up
and said: “O Abu Musa, have you yourself heard the
Prophet. of Allah (pbuh) saying this?” He said: “Yes.”
Thereafter, he returned’ to his companions and extending
greetings (Salam) ‘to them, and then he broke and threw
away the scabbard of his sword and assaulted the enemy
and fought till he died.” [Muslim]

Explanation: That is, Paradise is assured to those people
who fight in the Cause of Allah with their weapons and
even lay down their lives.

When that person got convinced that the Prophet of
Allah (pbuh) has informed that the Paradise is in the shade
of swords and that it is the truth, nothing could stop him
from ‘discharging his duty and he fought the enemies so
courageously that ultimately he laid down his life in the
Cause of Allah.

Iphiie ZS Aileiol 5 @B ail ass al OU Gail 3 5.(7)

pas ap alc pts aS G58 pl ale 5 pig I) is AE
: e Blasi oh Sab SG JaM5 Cilgstall Qyase asl

Prophet Speaks - | 2 371
dig V88 Gg geo asso a
LBal yo SES IB al be SSST GI clay Mt al pty

Si Gd dtd ab Babe Oem ee ace ms
daa OE lay 58 dls Hlgh pid BI shai ol 3s

(pL) Usb BS palit pd pil bp
(3) It is narrated: by Hazrat Anas that the Prophet of
Allah (pbuh) and his Companions proceeded (for battle)
until they reached Badr before the arrival of the polytheists.
Then he said (to.-his- Companions): “Stand up for the
Paradise whose. width is like the width of the earth and the
heavens.” Hazrat “Umair bin .al-Humam said: Excellent,
excellent!” The Prophet of Allah said: “What do you: mean:
by your uttering, excellent, excellent?” He said: “By Allah,
_just in the hope that | could also be: one among its
inhabitants, O Prophet of Allah.” He said: “You afe one
among its inhabitants.” The narrator says that thereafter
‘Hazrat “Umair bin al-Humam.took out-some dates from his
quiver and began eating them. Then-he said: “If-| were to
‘live till such time’ | finished eating my dates, it would be a
lengthy life.”-The narrator says that uttering this, he threw
away the dates which were with him and began fighting ne
polytheists until he was martyred.” Pausim|]+-

Explanation: This was on the occasion of the Battle of
Badr, as is described in-the latter part of the Saying. The
Battle of. Badr took place in Shaban 2 AH. The Muslim
army consisted ‘of 319 ill-equipped warriors as against the
army .of the polytheists ° which consisted of1000 fully
equipped men. The’ Prophet: of Allah (pbuh) was well
aware of the gravity of the situation. He. raised his hands
and began supplicating Allah loudly: “O Allah, kindly. fulfil
the promise made by You to me.:O Allah; if You annihilate
this small group of the People of Islam, You will not be
worshipped on the earth.” He continued supplicating in this
manner so much so that his mantle fell down from: his
shoulder. (Muslim, as narrated by Hazrat “Umar bin al-
Khattab) In this battle, the Muslims were victorious and the

372 : Prophet Speaks - |

polytheists were soundly defeated; their seventy men got
killed.

The Prophet of Allah (pbuh) excited the Muslims for
the battle and informed them that taking lead in the battle
is like marching towards the vast Paradise. !n the Holy
Quran, the vastness of the Paradise has been described
and the Muslims have been asked to seek it: “Be foremost
(in seeking) forgiveness from your Lord, and a Garden (of
Bliss), the width whereof is as the width of heaven and
earth, prepared for those who believe in Allah and His
messengers.” (57:21)

That is, he did not want to delay taking part in the
battle till he finished eating the dates. The desire for the
Paradise was so intense that even a short stay was not
desirable for him. The time required to eat the dates was
like a long span of life for him and hence he threw away
the dates and assaulted the polytheists in such a fashion
that he was ultimately martyred. -

Here we have mentioned only a few narrations from
which it can be gauged the state of man’s heart when
conviction sets in it. Numerous incidents in the lives of the
Companions of the Prophet show that they had the desired
state of faith and conviction in them. When man has the —
conviction and always keeps the objective of life in his
sight, his passion and feelings become quite different from
other ‘people. The thing which other people consider
laborious, he considers it to be the purpose of his very life.
The action which others consider dry and tasteless, he
considers it to be the most lovable profession of his life. It
is a fact that when a person considers a thing his purpose
of life and the goal to achieve, he becomes more sensitive
towards it. Although devotion to a purpose gets manifested
in the fields of knowledge, art, trade, etc., but it gets
manifested even more in the world of ethics and religion.
Those people who considered ethics and religion as their
purpose of life and believed in the promises made by
Allah, their lives changed altogether. Men of blood and
flesh looked like creatures of another world. They have
bestowed to the world that light through their character and

Prophet Speaks - | 373

conduct, which the humanity requires every moment of its
existence. Their Faith had granted them such
broadmindedness and-such contentment of heart that just
its perception puts the souls into a state of ecstasy.

On the occasion of the Battle of Tabuk, Hazrat Abu
Bakr brought all his wealth and gave it to the Prophet of
Allah (pbuh) as his contribution towards the war chest.
When asked by the Prophet of Allah (pbuh) what he had
left for his household, Hazrat Abu Bakr replied that he had
left behind at home Allah and His Prophet. Our homes get
flourished by Allah and His Prophet and not by wealth and
other goods of comforts and luxury. Our true Faith
demands that we should always be ready to sacrifice
everything for Allah and His Prophet (pbuh). The thing that
took Hazrat Abu Bakr to such a loftiest position was his
high state of Faith and conviction. Hazrat Ibn “Abbas says
about Hazrat Abu Bakr that he was not foremost because
of his prayers and fasting, but because of the thing which
had embedded in his heart.

Hazrat Khubaib was taken out of the boundaries of
Haram to be killed. He asked permission to pray two rakat
of prayers. After completing his prayers, he said: “I wanted
to prolong the prayer, but desisted because you might
think that | feared death.” Then he read the following
verses:

“When | am being killed for Islam,

! do not care on what side | will be killed.
Whatever there is, it is for Allah alone;

lf He Wills He will bestow His Blessings even
On the pieces of my body.

With his exemplary sacrifice in the Cause of Allah,
Hazrat Khubaib showed for those who were to follow him
the way to achieve the objective of life. He demonstrated
that those who follow his footsteps are alone successful
whether they be Hasan al-Banna, or Abdul Khader ‘Auda,
or Syed Qutub or their companions. Everyone desires to
live. But the real life is that which these martyrs achieved.

374 Prophet Speaks - |

Superficial and lowly desires and objectives ‘1 ruin people. A
person might gain: all the worldly things pursuing. these
lowly. objectives, but he will lose his real humanity and
honour. Those people are the masters of good. character °
and conduct who have the courage to live and die for a
lofty objective. It is quite easy to conquer forts and defeat
the enemies, but it is very difficult to defeat the undesirable
desires of the soul and always work for the achievement of
a particular lofty goal. But this difficulty becomes easy for
those who have a loftier ideology and are ready to work for
a particular objective. When the power of Faith rises, it
conquers everything. If man keeps in his view that position
which is the loftiest position of human felicity, he can
develop strength in his character and firmness in his
conduct. When our sight is focused away from our goal
and when our heart is stuck with a thing other than our
objective, we cannot take even a step on the path of Truth:
If the objective and goal of life is in our sight and man has
conviction of Faith, he would desire for those things now
which he would desire after his death. The sight of the
Believer does not get focused on superfluous and
superficial things; his sight is always in search of those
things which have durable standards.

Portrait of the Believer

Gadd HS Ye Calle Gosli db B GUN S14 B54 ul O20)
(ola cant J Apa ten!) cals Ys Cathy 9
(1) It is narrated by Hazrat Abu Hurairah that the -
Prophet of Allah (pbuh) said: “The Believer is an abode of

love. One has no goodness in him who does not love
anyone nor does anyone love him.” [Ahmed, Baihaqi]

Explanation: A Believer loves and shows mercy to each
and everyone. He is never selfish and narrow-minded. He
considers every human being part of Allah’s creation. Such
a‘person will be an epitome of love: The person who does
not love enyone nor does. anyone . love him, has not

Prophet Speaks™ : : 375

relished the real taste of Faith. His existence is useless
and he is similar to that flower which has no colour or
fragrance. :

sfiad Lee Solis ALS 5e SaBll 6 Seg ge Ge 510)
(25fo gil gdagt tee)

(2) It is narrated by Hazrat Abu Hurairah that the
_ Prophet of Allah (pbuh) said: “A Believer is simple and
noble-hearted, and the wicked: is swindler, stringy and
immoral.” {Ahmed, Tirmizi, Abu Dawood]

Explanation: A Believer is always noble-hearted, simple
and possesses good character and conduct. He is never
after the defects and mistakes of others, not because he is
unintelligent or not well-informed; he just. ignores the
defects of the others due ‘to his good character and
conduct. He can never be.a swindler, stringy or an immoral
person.

tei} Guest ade tds ab tb ie 5
(aula -a5lo 9!) . a ; IS pgiasi
(3) It is: narrated by Hazrat Abu Horairah that ‘the
Prophet -of Allah (pbuh) said:-.“The-best amongst the
Believers are those who have the best naar and -
conduct.” [Abu Dawood, Darmi] :

Explanation: The relationship of Faith with the actions and

morality is that of a seed with the tree. From Faith morality ©
comes into.existence and on the basis of morality the
Islamic«way of life is built. We cannot see inside a man’s
heart to know how much Faith he has got in it. We can
gauge about the quality and -quantity of Faith only from
man’s actions-and his character and conduct. If a Believer
is in possession of good character and conduct, we can
safely assume that the status.of his Faith is.also better. ~

376 Prophet Speaks - |_

wad 3 sl Os 5 Jb i GAS wins col Se 5(¥)
(sday) Ads Agiia 63K 3 eas GS Je Sasi

(4) It is narrated by Hazrat Abu Sayeed Khudri that the
Prophet of Allah (pbuh) said: “The Believer never gets
satiated with the righteous . things; he always listens to
them until he reaches the Paradise.” [Tirmizi]

Explanation: It means that a Believer never gets satiated -
with the knowledge about the: ‘good and righteous things.
He is always engaged in seeking knowledge till the end of
his life, and with the help of his knowledge and good deeds
and blessings of Allah, he gets admitted into the Paradise.

5S codli af se 1s a dyts J Sate je fe 4 (0)
ite aigteel SI egaball 1 sy SY cull 5 es APA Sal
iS GB seo. tiie Abtael O15 BG ii 5

: ; (plus) a

(5) It i is narrated by Hazrat Suhaib that the Prophet of
Allah (pbuh) said: “Amazing is the status of the Believer.
All his matters: are outstanding and this is particular-only’to
a Believer. If he is bestowed with happiness, he is grateful
and it is even better for him, and if he is afflicted with harm
and injury, he shows patience, and this is also better for
him.” [Muslim]

Explanation: Being grateful and showing patience are the
signs of the greatness of man’s character and conduct.

When the Believer thanks Allah in the state of happiness,

he. achieves success. Similarly, if shows patience at the
time of difficulties, then also he is successful. It is expected
from the Believer that he would try to adopt the best
attitude - in different situations, and gratefulness and
patience manifest the bo character and conduct of man.

- Prophet Speaks = | : 377

“de poSF GaBll alll Opty JS dB Bsa Ul be 9)
(dele cal)” : iil vari de 4 alll
(6) It*is narrated by Hazrat Abu Hurairah ‘that the

‘Prophet of Allah (pbuh) said: “The Believer is nobler in the
sight of Allah than some of the angels.” [Ibn Maaja] -

Explanation: Allah has anita man a loftier position: and
made the angels to bow before him and has assigned the
angels to sérve him. In general, the status of the Believer
is more than the angels. Even the status of common
Believers is not lowly in the sight of Allah; the status of the
Prophets is greater than the closest angels.

abl call a al Oht5 US UB Spades Gil ge 5)

(apr esies) (th 5 ote lal 95 OWL Wy obIy

(7). It is narrated by .Hazrat. Ibn Masood: that the
Prophet of Allah-(pbuh)-said: “The Believer can be neither
‘a slanderer, nor-a curser, nor a user of obscene language,
cand nor a ribald.” [Tirmizi, Baihaqi]

- Explanation: That is, the life. of a "Believer is eniava
composed of chaste habits and he is positioned on the
loftiest position of ethics. ° :

Y ost ined ally e al Bp 45 a at Pai 3.08)

(8) ~ Iti is riarated by Hazrat Anais that the Prophet of

- Allah (pbuh) Said: “By the Entity in Whose. Hand is my life,
the servant (of Allah) cannot be a man_of Faith ‘unless he
does not like for his brother what he: likes for himself.”
[Bukhari, Muslim] :

Explanation: One of the basic. attributes of the Faithful is
that he is always broadminded and he likes for others what
«he likes for himself. .If he isnot malevolent for himself, he
. cannot be malevolent for oe too. if the Muslims, today,

378 Prophet Speaks - |

begin to sincerely follow this teaching of the Prophet of
Allah, they can get rid of many of their mutual disputes,
because most of the disputes are the results of
selfishness, narrow-mindedness and malevolence.

abtiy 088 9 abi 2 ain S55 JU 8 58 al 62 5 (0)
St Gall gS Salt 55 bs UB Gals Walls Boh Y
(ples 9 Gls) " * aaslgs tte ‘Sal;
(9). It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “By Allah that person has no
Faith, by Allah that person has no Faith, by Allah that
person has no Faith.” It was asked: “Who, O Prophet of

Allah?” He said: “That person from whose wickedness his
neighbour is not safe.” [Bukhari, Muslim]

Explanation: That is, that person has no Faith and his claim
of Faith is false from whose wickedness even his
neighbours are not safe. There will not be any weight in
the sight of Allah for that Faith which is not complemented
by good and righteous deeds. It is foolishness to call that
tree a tree which is not verdant, and call that lamp a lamp
which is neither lighted nor emit any light.

Good Qualities of Islam

aye o? 2 % 4 Sto s “tle .-He Ze. i

phe gtd So BH alll Ugts ds de HA al d= ()
(dale cl egdays) -4i85 Wl agi Sl
(1) It is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “The goodness of Islam in a

man is that he should give up useless things.” [Tirmizi, Ibn
Maaja]

Explanation: Islam, in reality, regulates our lives and
adorns them with excellence and purity. It is one of the
best qualities of Islam that it teaches its adherent to give
up all useless things and engage himself. in performance of
good deeds. If a person wastes his time in useless works,

Prophet Speaks - | 379

it. means that either he is ignorant of the Islamic teachings
or has-not yet.fully absorbed. them. Islam teaches.the- best
use of the time available and considers wasting it in
useless things against the Faith and the human intellect.

This has been reported by Malik and.Ahmed from -
Hazrat Ali bin Husain; Tirmizi and Baihadi, has reported it
from both of them. ‘ :

Ki 4SLuy asl Gas siabl 13 8 @ oi ge aie 5 “(1

OB 5 ake alent ae ial a 4) 2585 gles ats
gia As SIS) Hy 5 aly 2 aad a
(alee igybies) = :

(2) ‘it is narrated by Hazrat Abu Hurairah that the
Prophet of Allah (pbuh) said: “When any one of you
develops excellence in his Islam, for every good deed that
he performs it will be written down for him.as much as. ten
times to seven. hundred times, and for every evil deed
performed, it will be written down for him just as such.” In
‘another narration it is stated: “Except that Allah might
disregard ‘it altogether’ (then this will not be even written
down).” ne

Explanation: It means that when a person adorns his Faith
and Islam, his reward for his good deeds increase
manifold. The blessings of his good deeds are felt even in
the world and in his Record: of Deeds every good déed is
shown as much as ten times to several hundred times.
When the good deeds are performed with sincerity, they
carry more weight. Moreover, the increase in the good
deeds is not limited to 700 times; ‘rather; they can be
increased even more. The phrase “as much as ten times to
seven hundred times” points out to the Allah's law of
- increase described in. the Holy Quran: “He that does good ~
-Shall have ten‘times as much to his credit.” (6:160) Along
with this, it has also been stated: ‘if there is any good
(done), He (Allah) doubles it and gives from His own
presence a great reward.” -

380 : ae: : Prophet Speaks - |

It has also‘been stated in the Holy Quran: “He that
does evil shall only be recompensed according to his evil:.
no wrong shall be done unto‘ (any of) them.” (6: 160)

The following Saying. should also be kept in view in
this regard: The Prophet of Allah (pbuh) said: “Almighty: -
Allah says: When My servant intends to commit an evil act,
do not write it down. If he commits that evil act, then.write
down one act of evil. When he intends to perform a good -
act, but does not perform it, write down for him one
righteous deed, and if he performs it, then write down ten
righteous deeds.” (Muslim) In another Saying reported, by
Muslim, it is stated: “The angels say: O Lord, this servant
of Yours intends to commit an evil act — although Allah will
be seeing that servant more clearly than them. He (Allah)
says: Just watch him, if he commits the evil act, write down ~
for him one ‘evil act, and if he desists from it, write down for
him one good act, as he gave up committing that evil act
because of My fear.”

It is understood roi the above that the perception

- of Allah in Islam ‘is that of a Most Merciful and Benevolent

Allah. It is another thing that man invites His. Wrath
because of his evil acts and deeds.

él. 5 ain 545 ley ae onesie wan of 250)
(glee atnd 2 SLY g a Peele ae

(gh3 5s) ; ASN

(3) It is narrated by Hazrat Abu Sayeed Khudri that the
Prophet. of Allah (pbuh): said: “When an Unbeliever: (after
accepting Islam) develops excellence in his !slam, all his
righteous deeds which he had_performed in. (the state of)
polytheism will “be written down .as- (having been
performed) in (the state of) Islam.” [Darqutni] ve.

Explanation: It means that when a person accepts Islam
sincerely, the righteous deeds: performed by him during the
_ time when he was a polytheist or an unbeliever do not get

Prophet Speaks - | ' ‘ 381

redundant but are written down as the righteous deeds
performed after his acceptance of Islam. Thus, not only his
evil deeds performed earlier will be wiped out but his
righteous deeds too get validated again. Through Islam
good deeds get perfected and it provides the right
foundation and motivation for the performance of good
deeds.

Lal 5 5 Ball Sts! Soll JG US SN te Ge 5 (1)
G pSin GadT Gs Ul sla Satbolell § Ge Le, 451537
Ailoladl 3 laa Sst clal Ga 5 ly 431G3 SB Suey
(avast -puylg
(4) It is narrated by Hazrat Abdullah bin Masood that
some people asked the Prophet of Allah (pbuh): “O
Prophet of Allah, will we be called to. account for our
actions committed by us during the era of ignorance?” He
said: “Whosoever amongst you performed good deeds
during (the period of) Islam, he will not be called to
account. But whosoever commits bad deeds, he will be
called to account for the deeds committed both in the eras
of ignorance and Islam.” [Bukhari, Muslim]

Explanation: Even after accepting islam if a person does
not give up committing evil deeds, it shows that he is not
sincere in accepting Islam. If he does not change his
attitude, nothing can wipe out his previous account of sins.
However, if a person accepts Islam sincerely and reforms
himself and seeks repentance from Allah, then the
acceptance of Islam itself wipes out all his previous sins
and he need not have to give an account of his previous
actions. age

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382 : Prophet Speaks - |
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(5) It is narrated by Hazrat Hakeem bin Hizam that he
asked the Prophet of Allah (pbuh): “Kindly tell me, will | be
rewarded for the deeds that | used to perform during the
era of ignorance like giving charity, or setting free the
slaves, or showing compassion to the kindred?” The
Prophet of Allah (pbuh) said: “You have accepted Islam

along with the good deeds that you have performed in the
past.” [Bukhari, Muslim, Haakim fi Mustadrik]

Explanation: That is, you will be rewarded for all the
previous good deeds. By accepting Islam these good
deeds do not become redundant. Indeed Islam helps in
perfecting these good deeds even more.

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(6) It is narrated by Hazrat Abu Sayeed Khudri that he
has heard the Prophet of Allah (pbuh) saying: “When any
servant (of Allah) accepts Islam and when excellence is
developed in his Islam, Allah forgives all his evil deeds
which he had committed in the past, and thereafter the
accounting will be in the manner that for every good deed
as much as ten times to seven hundred times and even
more, and for every evil act just one evil act, except that

Allah might disregard it altogether (then this will not be
even written down).” [Bukhari]

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Explanation: When a person accepts Islam sincerely and
moulds his life in the mould of Islam, he will be bestowed
with a new virtuous life. The impurity of his previous sins
will get wiped out and all his sins are also forgiven.

Prophet Speaks - | 383

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(7) It is narrated by Hazrat Anas that the aie of
Allah (pbuh) said: “Indeed Allah does not treat unjustly a
Faithful with regard to his good deed; he will be rewarded
for it in this world and recompensed for it in the Hereafter.
As far as the Unbeliever is concerned, whatever good
deeds he had done for the sake of Allah, he will be
rewarded for them in this world itself, until wnen he
reaches the Hereafter no good deed will remain with him
which could be recompensed.” [Muslim]

Explanation: If a polytheist or an unbeliever had performed
any good deeds, he will be recompensed in this world
itself. If for any reason he does not get compensated in the
world, his punishment could be reduced in the Hereafter.
Nothing but Islam alone can save a person from the
horrors of the Hell.

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(8) It is narrated by Hazrat Abdullah bin “Umar that the
Prophet of Allah (pbuh) said: “A Muslim is that person from
whose tongue and hand the other Muslims are safe, and a
migrant (Muhajir) is that person who abandons those
things which Allah has forbidden.” [Bukhari, Muslim]

Explanation: That is, that person is a true Muslim who
does not cause harm or injury to other Muslims from his
tongue or hands.

384 Prophet Speaks - |

That is, migration does not denote just abandoning
one’s home for the sake of Allah; abandoning the things
forbidden by Allah is also migration. If a person just
migrates from his home, but does not abandon the things
forbidden by Allah, he is not a true migrant.

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(9) It is narrated by Hazrat Ibn ‘Umar that the Prophet
of Allah (pbuh) said: “There is a tree amongst the trees that
does not shed its leaves, and the Muslim is similar to it;
now tell me what tree it is?” People thought of the trees in
the forest. Hazrat Abdullah said: “It came to my mind that it
is the palm tree but shied away from revealing it.” Then the
people said: “You yourself tell us what tree it is, O Prophet
of Allah.” He said: “It is the palm tree.” [Bukhari, Muslim]

Explanation: That is, as the palm tree always remains
verdant, similar will be the quality of a true Muslim. People
always get benefitted by him and nothing comes out of him
except goodness and benevolence.

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Prophet Speaks - | 385

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(10) ‘It is narrated by Hazrat Zaid bin Sallaam that he
was told by Hazrat Abu Sallaam, and he in turn was told by
Harith Ash’ari that the Prophet of Allah (pbuh) said: “Allah
had ordained Hazrat Yahya bin Zakariyya (John the
Baptist) about five things that he himself had to act upon
and also ordain the Children of Israel to act upon them,
and when he delayed conveying it (to the Children of
Israel), Hazrat Jesus said: “Allah has ordained you about
five things that you yourself have to act upon and also
ordain the Children of Israel to act upon them; hence either
you tell them or | shall tell them.” Hazrat Yahya said:
(Since | have been ordained) | am afraid that if you take

precedence over me, | might be sunk down into the ground
or get punished.” Hence, he gathered the people in Bait al-

386 Prophet Speaks - |

Mugaddas (Al-Aqsa Mosque). When it was full and people
even sat in the galleries, he said: “Allah has ordained me
about five things that | myself have to act upon and instruct
you also to act upon them.

“First of them is that you should worship and serve
Allah alone and should not associate anything with Him,
because the similitude of the person who associates with
Allah is of that person who buys a slave with his gold or
silver (exclusively for himself) and tells him: “This is my
house and this is my work; you have to work and give me
the remuneration.” Although he works but pays the
remuneration to someone else rather than his master; who
among you would like to have such a slave.

“And that Allah has ordained you to offer Salat
(prayers). Hence, as long as you are in the state of prayer,
do not look hither and thither, because Allah pays full
attention only till he does not look hither and thither.

“And He has ordained you to observe fasting. Its
similitude is of that person in a group who has a bag in
which is musk and everyone likes it or its fragrance, and
the smell of the mouth of a fasting person is dearer to Allah
than the fragrance of musk.

“And He has ordained you to spend in charity. Its
similitude is of that person who has been imprisoned by
the enemy and his hands have been tied with his neck and
he is being led away to strike off his neck, and he says: “I
will give away whatever little or more | possess in lieu of
my life;” and thus ransom his life from them.

“And He has ordained you to remember Allah,
because its similitude is of that person in whose pursuit the
enemy is fast approaching, until he reaches a strong fort
and thus saves his life (by entering into it). Similarly, a
person cannot save himself from Satan except with the
remembrance of Allah.” [Tirmizi] :

Explanation: It can be very well imagined from this that all
the Prophets were in awe of the Greatness and

Prophet Speaks - | 387

Omnipotence of Allah. They always feared Allah and were
never unmindful and careless of their responsibilities and
duties.

When a person looks hither and thither during the
course of his prayer, it means that he is not fully attentive;
hence, Allah does not pay any attention to such a person.

We achieve real spiritual life by observing fasting.
Comparing fasting with fragrance is the reality. Fragrance
in the world of senses is the most pure and delicate thing.
To compare it with spiritual life is the best comparison. The
existence of a fasting person is just like presence of
fragrance. But this fragrance cannot be compared with any
other fragrance in the world; even the fragrance of musk is
inferior to it.

Charity indeed ensures real freedom to man’s soul
and heart. Through charity man’s sou! is saved from
ruination. The best method of cleansing the soul from
materialistic and selfish diseases is the charity and
thereafter the human soul gets an opportunity to develop.
This reality has been expounded in the Quran thus: “Of
their goods take alms, that so you might purify and sanctify
them.” (9:103) That is, if they spend in charity, they will
achieve purity and they will be able to develop and purify
their souls. Those who adore their wealth get deprived of
the real standards of life, and this is the greatest
deprivation. The Holy Quran states: “So fear Allah as much
as you can; listen and obey; and spend in charity for the
benefits of your own souls. And those saved from the
covetousness of their own souls, they are the one that
achieve prosperity.” (64:16) This very fact has also be
described in the Bible: “Then Jesus said to his
disciples, “Truly | tell you, it is hard for someone who is
rich to enter the kingdom of heaven. Again ! tell you, it is
easier for a camel to go through the eye of a needle than
for someone who is rich to enter the kingdom of God.”
(Mathew, 19:23-24) By spending in charity, the adoration
for wealth is removed from man’s heart, he is able to
understand and adopt the real objectives and standards of

é

388 Prophet Speaks - |

life, and will be safe from the punishment both in this world
and in the Hereafter.

In this world of trial and tribulations, the best’ and
the strongest fort where man can seek protection from the
machinations of Satan is the remembrance of Allah. Man
cannot save himself from ruination by neglecting Allah and
just getting engaged in the activities of the world.

Our Lord! Accept (this service) from us;
for Thou art the All-Hearing, the All-Knowing.
And Turn to us {in Mercy);
for Thou art the Oft-Returning, Most Merciful.